Skip to main content

Full text of "Answer to a Jesuit; with other tracts on popery"

See other formats 


we 
792 
oa 


NX WS 


i iy uy 


ΚΖ 


Lg 


yy 
’ 
LA 72 


Ye, 


iy, tj 
4799 


772 


Yj 
vA 
ti, 


᾽ν» 


᾿Ξ Z 72 
it Ca 


oa, 
‘A 
72 


Cs 
γι 


Ay Fe 

yoy, 
7" 

7; 

κα Lae tata 
al es Beat 2» 

(i 7 

tip is 
7 


7; 


Msgs 


So Ke <M 

CMTE EE 

‘g ώ «σύ ὥ 
Ly 


ey 

Ζ 
5": 

79 
7992 


7 
72 


ΖΞ: 


\\\ 


’"-: γομσυ» 
oe 


LEE LOOP 


A 


Ν SMAAK 

δ SSS νὰν δὸς 
RA GC 
AIA @ 


= 
ἊΝ SS 
Ss 





~ 


vrY3}VY a ερ τ στ ai cain lin clin dl clin silty in ail dl τ «τσόνυσσννυσννσντ, 


4 
4 


Toranto’ UWuibersity Wibrarp. 


* 


͵ ὡς — ee 


PRESENTED ®Y 
The University of Cambridge 


through the Committee formed in 


| 
| 
| 
| 


the. Old Country 


to aid tn replacing the loss caused. 6b) the Disastwous ἐῶ 76 


of February the 14th, 1890. 


= 


ψνυσνυνσν τ an ae συσυνννννσνσ ea | 


| 
re 








᾿ 5 \ Ι 7 
- ΔΝ rt 
aa ; 


ay 





ARCHBISHOP USHER’S 


ANSWER TOA JESUIT; 


WITH 


OTHER TRACTS ON POPERY. 


CAMBRIDGE: 
PRINTED AT THE PITT PRESS, BY JOHN SMITH, 
PRINTER TO THE UNIVERSITY. 
J. & J. J. DEIGHTON, CAMBRIDGE; 
AND J. W. PARKER, WEST STRAND, LONDON. ἡ 





M.DCCC.XX XV. 


[0050 - 
410 


ADVERTISEMENT. 


James Usuer was born in Dublin, January 4, 1580, 
and was successively Provost of Trinity College 1610, Bishop 
of Meath 1620, and Archbishop of Armagh 1624. He died 
March 21, 1655—56. 


The principal Treatise in this volume, The Answer to 
a Jesuit’s Challenge, was first published by the learned 
Author in Dublin in 1624, when he was Bishop of Meath; 
and was reprinted in London in 1625. The third edition 
followed in 1631, “corrected and enlarged by the Author ;” 
and the fourth in 1686, after his death, professing to be “ cor- 
rected and augmented from a copy left under the Author’s 
own hand.” The augmentations, however, in this last edition 
amount to very little, and the corrections to almost less than 
nothing, as the errors of the third edition are very generally 
retained, and innumerable others of the ,grossest kind are 
superadded, so as to render the book almost illegible. Be- 
sides this, the Speech in the Castle-Chamber and Sermon 
before the Commons, which had been printed with the edition 
of 1631, are omitted; and also a few passages in the Answer 
to the Jesuit, which possibly the Author may have designed 
to omit in his last revision; but the present Editor has 
retained them, as not thinking it safe to omit any thing of 
this invaluable writer upon the mere authority of an edition 
so shamefully inaccurate. The passages alluded to the Reader 
will find pointed out by notes in the margin. 


The Jesuit, whose Challenge called forth this noble 
Answer, was William Malone, though the initials affixed to 
his Challenge are W. B. The reason οὐ this discrepancy 
1 cannot explain. The same man published a Reply to 
Usher’s Answer, “ permissu. Superiorum,” in the year 1627, 
in the Preface to which he has given an account of the 

a2 


1V ADVERTISEMENT. 


whole circumstance, as having originated in a remark made 
to him by a Protestant Knight, Sir Piers Crosby, ‘* con- 
cerning the alteration of faith and religion in the Roman 
Church.” The Reply occupies upwards of 700 very closely- 
printed pages; and the argument of it is, helped out by 
whatever prejudice can be excited in its favour in the outset 
by a miserable pun in the title-page, Uf ye have ten thou- 
sand Usuers in Christ, yet not many Fatuers,) and a 
grotesque vignette intended to represent the delightful unity 
found in the Roman Catholic Church, and the discord of 
what he calls “ the jarring synagogues of severed novellers.” 
To this latter device he seems to attach considerable im- 
portance from the satisfaction with which he speaks of it 
in his Preface, as ‘* representing unto the very eyes of the 
discreet Reader” this comparative view of the one side and 
the other. 


It does not appear that the Archbishop considered any 
other rejoinder necessary, than that which is incidentally 
contained in the enlarged edition of his Treatise published 
four years subsequent to the Jesuit’s Reply. 


The other treatises contained in the present volume require 
no explanation beyond what is furnished by the Author himself 
in his Dedication, ὅθ. But the ““ Discourse of the Religion 
professed by the Ancient Irish” must be regarded as an 
invaluable supplement to the more general treatise on Popery, 
as it enters largely into the question of the Pope’s Supremacy, 
which is a point that had not been brought forward in the 
Jesuit’s Challenge; and its re-publication at the present crisis 
will be considered not unseasonable, especially as its statements 
on some points of leading importance are uncontradicted by 
historians on the other side. 


J. 


ἴῃ 


CAMBRIDGE, May, 1835. 


ERRATUM. 


In page 185, note 72, correct as follows: 


“IID OY RAT RORY DID PAID) PAN Paw ΝΙΝ xD ΠῸΝ 


CONTENTS 


PAGE 
Aw Answer to a Challenge made by a Jesuit in Ireland.... 1 
A Discourse of the Religion anciently professed by the Irish 
PRAELMBES TABI SEIN ici icara runt τ Ages Meteo ch) rei ἀπ ν ἐν τυ κι μον ν 515 
A Speech in the Castle-Chamber at Dublin, at the censuring 
of certain Officers who refused to take the Oath of 
SUT ΤΟΙ ΘΟ SRB car ρει a SPE 641 
A Sermon preached before the Commons’ House of Parliament, 
Pew ΠΟ Pebruary. (G20) 205. of Ὁ ἢ... 651 
A Brief Declaration of the Universality of the Church of 
Christ, and the Unity of the Catholic Faith professed 
therein: A Sermon before the King’s Majesty, the 
ἢ πα ἀπε πεν 689 
dtd | ape εκ iis dame On 


fis 


Makes Thee hight hha i ce "ἕν; x 
fee Ay =k rf pore 


ί ~ Ν 
" ote frk 


ie a aS 
BE [ lr her onde ΕΝ Γ vue ve / 
ho 
ht 
Vda 


Εν 


ἊΝ emia i f 8. val Mie d i Mert Saat 
; ve i 
jrt vo! i 


} ννῳ (he Dts, ἥν νῷ, £ 

σα i ΨΥ , 4 ng att os fer ἀμ σὰ Ἢ» 
γΊ ΓΑ͂ εἰ —_ Bw 
A Kia τ 


: 5 dias oe Py , ae 
‘Thnk . 
ponder Ww hs 4 ἐδ. 


ond , XS pp 
At ‘a Lig Ὧν 
Fi : Hy - ἊΝ εὖ Κ 
ξ ; “Ws if 1 O04 
RAS ayia? 2 4, “4444, wf ἔὄζου , 
wee ᾿) Δα } . δι. ΕἾ ἊΝ υ EA fay ee 


Digitized by the Internet Archive 
in 2008 with funding from 
Microsoft Corporation 


https://archive.org/details/answertojesuitwi00usshuoft 


AN ANSWER 


TO 


A CHALLENGE 


MADE BY A JESUIT IN IRELAND: 


WHEREIN 


THE JUDGMENT OF ANTIQUITY IN THE POINTS QUESTIONED IS TRULY 
DELIVERED, AND THE NOVELTY OF THE NOW ROMISH 
DOCTRINE PLAINLY DISCOVERED. 


From the beginning it was not so. Marru. XIX. 8. 


MA TEAL EVP UTE ἢ, ἡ 


ee 


Poepeees τρζηνί dang Ἀ1 ἘΠ rns, ἀρ ἘΜ ' 
unit Yow aus τὸ ee ΠΕῚ ΟἿ᾽ fw Ca: Borers. νὴ ὡ 


Ὁ ὡπθ γινισ' Tv hid {πῇ ἊΝ ᾿ 


Wl ¢ 
a 





TO 
HIS MOST SACRED MAJESTY, 
JAMES, 

BY THE GRACE OF GOD 
KING OF GREAT BRITAIN, FRANCE, AND IRELAND, 


DEFENDER OF THE FAITH, &c. 


Most Gracious anD DREAD SOVEREIGN, 


We find it recorded for the everlasting honour 
of Theodosius the younger, that it was his use 'to reason 
with his Bishops of the things contained in the holy Scrip- 
tures, as if he himself had been one of their order; and 
of the Emperor Alexius in latter days, that °*whatsoever 
time he could spare from the public cares of the common- 
wealth, he did wholly employ in the diligent reading of 
God’s book, and in conferring thereof with worthy men, 
of whom his court was never empty. How little inferior, 
or how much superior rather, your Majesty is to either 
of these in this kind of praise, I need not speak: it is 
acknowledged even by such as differ from you in the point 
of religion, as a matter that hath *added more than ordinary 
lustre of ornament to your Royal estate, that you do not 
forbear so much as at the time of your bodily repast, to 
have, for the then like feeding of your intellectual part, 
your Highness’ table surrounded with the attendance and 
conference of your grave and learned Divines. 

What inward joy my heart conceived, as oft as I have 
had the happiness to be present at such seasons, I forbear 
to utter: only I will say with Job, that ‘the ear which - 

' Socrat. Hist. lib. vii. cap. 22. _ * Jo. Brereley, in his Epistle before 


* Euthym. Zigaben. in Prefat. Dog- | St Augustine’s Religion. 
matice Panoplia. ] ! Job xxix. ΠΣ 





X THE EPISTLE DEDICATORY. 


heard you blessed you; and the eye which saw you, gave 
witness to you. But of all other things which I observed, 
your singular dexterity in detecting the frauds of the 
Romish Church, and untying the most knotty arguments 
of the sophisters of that side, was it (1 confess) that I 
admired most, especially where occasion was offered you 
to utter your skill, not in the word of God alone, but 
also in the antiquities of the Church; wherein you have 
attained such a measure of knowledge, as (with honour to 
God, I trust I may speak it, and without flattery to you) 
ina well studied Divine we would account very com- 
mendable, but in such a Monarch as_ yourself almost 
incredible. And this is one cause, most gracious Sovereign, 
beside my general duty, and the many special obligations 
whereby I am otherwise bound unto your Majesty, which 
hath emboldened me to entreat your patience at this time, 
in vouchsafing to be a spectator of this combat, which I 
am now entered into with a Jesuit, who chargeth us to 
disallow many chief Articles, which the Saints and Fathers 
of the primitive Church did generally hold to be true; 
and undertaketh to make good, that they of his side do 
not disagree from that holy Church, either in these, or in 
any other point of religion, 

Now true it is, if a man do only attend unto the 
bare sound of the word, (as in the question of Merit, for 
example,) or to the thing in general, without descending 
into the particular consideration of the true ground thereof, 
(as in the matter of praying for the dead,) he may easily 
be induced to believe, that in divers of these controversies 
the Fathers speak clearly for them and against us: neither 
is there any one thing that hath won more credit to that 
religion, or more advanced it in the consciences of simple 
men, than the conformity that it retaineth in some words 
and outward observances with the ancient Church of Christ. 


Whereas, if the thing itself were narrowly looked into, it 


THE EPISTLE DEDICATORY. x1 


would be found that they have only the shell without the 
kernel, and we the kernel without the shell; they having 
retained certain words and rites of the ancient Church, 
but applied them to a new invented doctrine; and we on 
the other side having relinquished these words and_ ob- 
servances, but retained nevertheless the same _ primitive 
doctrine, unto which by their first institution they had 
relation. 

The more cause have I to count myself happy, that 
am to answer of these matters before a king that is able 
to discern betwixt things that differ, and hath knowledge 
of all these questions, before whom therefore I may °speak 
boldly ; because I am persuaded that none of these things 
are hid from him. For it is not of late days that your 
Majesty hath begun to take these things into your con- 
sideration: from a child have you been trained up to this 
warfare; yea, before you were twenty years of age, the 
Lord had taught your hands to fight against the man of 
sin, and your fingers to make battle against his Babel. 
Whereof your Paraphrase upon the Revelation of St John 
is a memorable monument left to all posterity; which I 
can never look upon, but those verses of the poet run 
always in my mind: 

Cesaribus virtus contigit ante diem: 
Ingenium celeste suis velocius annis 
Surgit, et ignave fert mala damna more. Ovip. 

How constant you have been ever since in the profession 
and maintenance of the truth, your late protestation, made 
unto both the houses of your Parliament, giveth sufficient 
evidence. So much whereof as may serve for ἃ present 
antidote against that false and scandalous ° Oration spread 
amongst foreigners under your Majesty’s sacred name, I 
humbly make bold to insert in this place, as a perpetual 
τ testimony of your integrity in this behalf : 


5 Acts xxvi. 26. Ὁ Merc. Gallobelgic. Ann. 1623. 


xii THE EPISTLE DEDICATORY. 


“7What my religion is, my books do declare, my pro- 
fession and my behaviour do shew: and I hope in God, 
I shall never live to be thought otherwise; sure I am I 
shall never deserve it. And for my part I wish that it 
might be written in marble, and remain to posterity, as 
a mark upon me, when I shall swerve from my religion: 
for he that doth dissemble with God, is not to be trusted 
by man. My Lords, 1 protest before God, my heart hath 
bled, when I have heard of the increase of Popery: and 
God is my judge, it hath been so great a grief unto me, 
that it hath been like thorns in mine eyes, and pricks in 
my sides; so far have I been, and ever shall be, from 
turning any other way. And, my Lords and Gentlemen, 
you all shall be my confessors: if I knew any way better 
than other to hinder the growth of Popery, I would take it: 
and he cannot be an honest man, who knowing as I do, and 
being persuaded as I am, would do otherwise.” 

As you have so long since begun, and happily con- 
tinued, so go on, most renowned King, and _ still shew 
yourself to be a Defender of the faith: fight the Lord’s 
battles courageously, honour him evermore, and advance 
his truth, that when you have ‘fought this good fight, and 
finished your course, and kept the faith, you may receive 
the crown of righteousness, reserved in heaven for you: 
for the obtaining of which double blessing, both of grace 
and of glory, together with all outward prosperity and 
happiness in this life, you shall never want the instant 


prayers of 


Your Majesty’s most faithful Subject, 
and humble Servant, 


JA. MIDENSIS. 


’His Majesty’s Answer to the Petition of the Parliament touching Recusants, 
April 23, 1624. ΒΟ τη ἵν 7/5 ἢ: 


TO THE READER. 


Ir is now about six years, as I gather by the reckoning 
laid down in the 23rd page of this book, since this following 
Challenge was brought unto me from a Jesuit; and received 
that general Answer, which now serveth to make up the 
first chapter only of this present work. The particular 
points which were by him but barely named, I meddled 
not withal at that time; conceiving it to be his part (as in 
the 31st page is touched) who sustained the person of the 
assailant, to bring forth his arms, and give the first onset ; 
and mine, as the defendant, to repel his encounter after- 
wards. Only I then collected certain materials out of the 
Scriptures and writings of the Fathers, which I meant to 
make use of for a second conflict, whensoever our Challenger 
should be pleased to descend to the handling of the par- 
ticular articles by him proposed; the truth of every of 
which he had taken upon him to prove by the express 
testimonies of the Fathers of the primitive Church, as also 
by good and certain grounds out of the sacred Scriptures, 
if the Fathers’ authority would not suffice. 

Thus this matter lay dead for divers years together ; 
and so would still have done, but that some of high place 
in both kingdoms, having been pleased to think far better 
of that little which I had done than the thing deserved, 
advised me to go forward, and to deliver the judgment 
of antiquity touching those particular points in controversy, 
wherein the Challenger was so confident that the whole 
current of the Doctors, Pastors and Fathers of the primitive 
Church did mainly run on his side. Hereupon I gathered 
my scattered notes together, and as the multitude of my 
employments would give me leave, now entered into the 
handling of one point, and then of another; treating of 


XIV TO THE READER. 


each, either more briefly or more largely, as the opportunity 
of my present leisure would give me leave. And so at last, 
after many interruptions, I have made up, In such manner 
as thou seest, a kind of a doctrinal history of those several 
points, which the Jesuit culled out as special instances of 
the consonancy of the doctrine now maintained in the Church 
of Rome with the perpetual and constant judgment of all 
antiquity. 

The doctrine that here I take upon me to defend, 
(what different opinions soever I relate of others,) is that 
which by public authority is professed in the Church of 
England, and comprised in the book of Articles agreed 
upon in the Synod held at London in the year 1562; con- 
cerning which I dare be bold to challenge our Challenger 
and all his accomplices, that they shall never be able to prove, 
that there is either any one article of religion disallowed 
therein, which the Saints and Fathers of the primitive 
Church did generally hold to be true, (I use the words of 
my challenging Jesuit,) or any one point of doctrine allowed, 
which by those Saints and Fathers was generally held to 
be untrue. As for the testimonies of the authors which I 
allege, I have been careful to set down in the margin their 
own words in their own language, (such places of the Greek 
Doctors only excepted, whereof the original text could not 
be had,) as well for the better satisfaction of the readers, 
(who either cannot come by that variety of books, whereof 
use is here made, or will not take the pains to enter into 
a curious search of every particular allegation,) as for the 
preventing of those trifling quarrels that are commonly made 
against translations: for if it fall out, that word be not 
every where precisely rendered by word, (as who would tie 
himself to such a pedantical observation ?) none but an idle 
caviller can object, that this was done with any purpose to 
corrupt the meaning of the author; whose words he seeth 
laid down before his eyes, to the end he may the better 
Judge of the translation, and rectify it where there is 
cause. 

Again, because it is a thing very material in the historical 
handling of controversies, both to understand the times 
wherein the several authors lived, and likewise what books 
be truly or falsely ascribed to each of them; for some direc- 


TO THE READER. XV 


tion of the reader in the first, I have annexed at the end 
of this book a chronological catalogue of the authors cited 
therein; wherein such as have no number of years affixed 
unto them, are thereby signified to be incerti temporis ; their 
age being not found by me, upon this sudden search, to 
be noted by any: and for the second, I have seldom 
neglected in the work itself, whensoever a doubtful or sup- 
posititious writing was alleged, to give some intimation 
whereby it might be discerned, that it was not esteemed to 
be the book of that author, unto whom it was entitled. 
The exact discussion as well of the authors’ times, as of the 
censures of their works, I refer to my Theological Biblio- 
theque; if God hereafter shall lend me life and leisure to 
make up that work, for the use of those that mean to give 
themselves to that noble study of the doctrine and rites of 
the ancient Church. 

In the mean time I commit this book to thy favourable 
censure, and thyself to God’s gracious direction; earnestly 
advising thee, that whatsoever other studies thou intermittest, 
the careful and conscionable reading of God’s book may 
never be neglected by thee. For whatsoever becometh of 
our disputes touching other antiquities or novelties; thou 
mayest stand assured, that thou shalt there find so much 
by God’s blessing, as shall be ‘able to make thee wise unto 
salvation, and *to build thee wp, and to give thee an in- 
heritance among all them that are sanctified. Which, next 
under God’s glory, is the utmost thing (I know) thou 
aimest at; and for the attaining whereunto I heartily wish, 
that *the word of Christ may dwell in thee richly in all 
wisdom. 


Pee Dim 11, Τῦ; 2 Acts xx. 32. 3 Coloss. ui. 16. 


CONTENTS OF CHAPTERS. 


Cuaprer I. 


A GENERAL Answer to the Jesuit’s Challenge................... 


CuapTeR If. 


ρέμα ROR Dee eee 
Cuapter III. 

OfsthemrealmePresence eco: ΡΠ τ ὙΠ 5 
Ομάρσεε IV 

ORIG GIPSSSTOTI  υ ea Fe Reet ὑπο κατ ΚΝ 
CHAPTER V. 

Ofthe Priest's Power to forgive! Sins: -2 .5.2- 2025. τ shea 
Cuaprer VI. 

Oia Pun rat oniyy τ τ 0 SEN τ τ πὸ ΟΜ oleh ΜΈΡΟΣ 


CuarptTEerR VII. 
Of Prayer for the Dead 


OHO GOs Ore IS Cl eae Sa ὅν, οἱ οἴ'ο' 6. 5.6 6 δ'΄'5 9.6 62 Ὁ 4 Ὁ kc 5 


CuaptTer VIII. 


Of Limbus Patrum, and Christ’s Descent into Hell 


Cuaprer IX. 
Dighraver tO. SAINES ΚΣ Το Υ 6 cin one ote Se 66 


Of Images 


See tne (0, [oles | em bieliwlie leje Ὁ, ὁ ehelw\/=\ © οὐκ πὶ 0)6 9 Ὁ. δ ὦ δι σα οὐ πνοὴν /atalletalete te 


Of Free Will 


Ὁ Ὁ ἢ οἷο νι χα σ᾽ wile (ee) ὦ ν᾽, em elle δ᾽ 6,6. 5}. © χε να, ναἱ ὁ hejclele κα vieltistels ip ales 


Of Merits 


* 8) \0) 0.0) Θ᾽ 5, δ᾽ ee) «|e δία αν els δ πὸ Ν᾽ ἀν 9 6. Δ ὦ. δ᾽ να νον» ees ei) δα, se) sl! hlele 


THE 


JESUITS CHALLENGE. 


How shall I answer to a Papist, demanding this question ? 


Your Doctors and Masters grant, that the Church of 
Rome for 400 or 500 years after Christ did hold the true 
religion. First, then, would I fain know, what Bishop of 
Rome did first alter that religion, which you commend in 
them of the first 400 years? In what Pope’s days was the 
true religion overthrown in Rome? 

Next, I would fain know, how can your religion be 
true, which disalloweth of many chief articles, which the 
Saints and Fathers of that primitive Church of Rome did 
generally hold to be true? 

For they of your side, that have read the Fathers of 
that unspotted Church, can well testify, (and if any deny 
it, it shall be presently shewn,) that the Doctors, Pastors 
and Fathers of that Church do allow of traditions: that 
they acknowledge the real presence of the body of Christ 
in the Sacrament of the altar: that they exhorted the people 
to confess their sins unto their ghostly Fathers: that they 
affirmed, that Priests have power to forgive sins: that they 
taught, that there is a Purgatory; that prayer for the dead 
is both commendable and godly; that there is Limbus 
Patrum; and that our Saviour descended into hell to 
deliver the ancient Fathers of the Old Testament, because 
before his Passion none ever entered into heaven: that 
prayer to Saints and use of holy images was of great 
account amongst them: that man hath free-will, and that for 
his meritorious works he receiveth, through the assistance of 
God’s grace, the bliss of everlasting happiness. 

Now would I fain know, whether of both have the true 
religion, they that hold all these above-said points, with the 
primitive Church; or they that do most vehemently con- 
tradict and gainsay them? they that do not disagree with 
that holy Church in any point of religion; or they that 
agree with it but in very few, and disagree in almost all ὃ 

A 


bo 


THE JESUIT’S CHALLENGE. 


Will you say, that these Fathers maintained these opinions 
contrary to the word of God? Why, you know that they were 
the pillars of Christianity, the champions of Christ’s Church, 
and of the true Catholic Religion, which they most learnedly 
defended against divers heresies; and therefore spent all their 
time in a most serious study of the holy Scripture. Or will 
you say, that although they knew the Scriptures to repugn, 
yet they brought in the aforesaid opinions by malice and 
corrupt intentions? Why, yourselves cannot deny, but that 
they lived most holy and virtuous lives, free from all mali- 
cious corrupting or perverting of God’s holy word, and by 
their holy lives are now made worthy to reign with God in 
his glory. Insomuch as their admirable learning may sufh- 
ciently cross out all suspicion of ignorant error; and their 
innocent sanctity freeth us from all mistrust of malicious 
corruption. 

Now would I willingly see what reasonable answer may 
be made to this. For the Protestants grant, that the Church 
of Rome for 400 or 500 years held the true religion of 
Christ: yet do they exclaim against the above-said Articles, 
which the same Church did maintain and uphold; as may 
be shewn by the express testimonies of the Fathers of the 
same Church, and shall be largely laid down, if any learned 
Protestant will deny it. 

Yea, which is more, for the confirmation of all the 
above-mentioned points of our religion, we will produce 
good and certain grounds out of the sacred Scriptures, if 
the Fathers’ authority will not suffice. And we do desire 
any Protestant to allege any one text out of the said Scrip- 
ture, which condemneth any of the above-written points: 
which we hold for certain they shall never be able to do. 
For indeed they are neither more learned, more pious, nor 
more holy than the blessed Doctors and Martyrs of that 
first Church of Rome, which they allow and esteem of so 
much, and by which we most willingly will be tried, in 
any point which is in controversy betwixt the Protestants 
and the Catholics. Which we desire may be done with 
Christian charity and sincerity, to the glory of God and 
instruction of them that are astray. 

᾿ ἵν: B. 


AN 


ANSWER 


TO 


THE FORMER CHALLENGE. 


To uphold the religion which at this day is maintained 
in the Church of Rome, and to discredit the truth which 
we profess, three things are here urged, by one who hath 
undertaken to make good the Papists’ cause against all 
gainsayers. ‘The first concerneth the original of the errors 
wherewith that part standeth charged; the author and time 
whereof he requireth us to shew. The other two respect 
the testimony, both of the primitive Church, and of the 
sacred Scriptures; which, in the points wherein we vary, 
if this man may be believed, maketh wholly for them and 
against us. 

First then would he fain know, what Bishop of Rome 
did first alter that religion, which we commend in them of 
the first 400 years? In what Popes days was the true 
religion overthrown in Rome? To which I answer: First, 
that we do not hold that Rome was built in a day; or 
that the great dunghill of errors, which now we see in it, 
was raised in an age: and therefore it is a vain demand 
to require from us the name of any one Bishop of Rome, 
by whom or under whom this Babylonish confusion was 
brought in. Secondly, that a great difference is to be put 
betwixt heresies which openly oppose the foundations of our 
faith, and that apostasy which the Spirit hath evidently 
foretold should be brought in by such as speak lies in 
hypocrisy. (1 Tim. iv. 1, 2.) The impiety of the one is so 
notorious, that at the very first appearance it is manifestly 
discerned: the other is a mystery of iniquity, (as the 
Apostle termeth it, 2 Thes. ii. 7), imiquitas, sed mystica, 


AZ 


4 ANSWER TO A JESUIT’S CHALLENGE. | car. 


id est, pietatis nomine palliata, (so the ordinary gloss ex- 
poundeth the place;) ‘‘an iniquity indeed, but mystical, that 
is, cloked with the name of piety.” And therefore they who 
kept continual watch and ward against the one, might sleep 
while the seeds of the other were a sowing; yea, peradven- 
ture might at unawares themselves have some hand in bringing 
in of this Trojan horse, commended thus unto them under 
the name of religion and semblance of devotion. Thirdly, 
that the original of errors is oftentimes so obscure, and their 
breed so base, that howsoever it might be easily observed 
by such as lived in the same age, yet no wise man will 
marvel, if in tract of time the beginnings of many of them 
should be forgotten, and no register of the time of their 
birth found extant. We ‘read that the Sadducees taught, 
there were no angels: is any man able to declare unto us, 
under what High Priest they first broached this error? 
The Grecians, Circassians, Georgians, Syrians, Egyptians, 
Habassines, Muscovites, and Russians, dissent at this day 
from the Church of Rome in many particulars: will you 
take upon you to shew in what Bishop’s days these several 
differences did first arise? When the point hath been well 
scanned, it will be found, that many errors have crept into 
their profession, the time of the entrance whereof you are 
not able to design: and some things also are maintained 
by you against them, which have not been delivered for 
catholic doctrine in the primitive times, but brought in 
afterwards, yourselves know not when. 

Such, for example, is that sacrilege of yours, whereby 
you withhold from the people the use of the cup in the 
Lord’s Supper; as also your doctrine of Indulgences and 
Purgatory: which they reject, and you defend. For touch- 
ing the first, “Gregorius de Valentia, one of your principal 
champions, confesseth, that the use of receiving the Sacrament 
in one kind began first in some Churches, and grew to be 
a general custom in the Latin Church not much before the 
Council of Constance, in which at last (to wit, 200 years 
ago) this custom was made a law. But if you put the 
question to him, as you do to us, What Bishop of Rome 
did first bring in this custom? he giveth you this answer, 


1 Acts xxiii. 8. * Valent. de legit. usu Euchar. cap. 10. 


1] GENERAL ANSWER. 5 


that it began to. be used, not by the decree of any Bishop, 
but by the very use of the Churches, and the consent of 
the faithful. If you further question with him, Quando 
primum vigere capit ea consuetudo in aliquibus Ecclesiis ? 
When first did that custom get footing in some Churches ? 
he returneth you for answer, Minime constat: it is more 
than he can tell. 

The like doth *Fisher, Bishop of Rochester, and ‘Cardinal 
Cajetan give us to understand of Indulgences; that no cer- 
tainty can be had, what their original was, or by whom 
they were first brought in. Fisher also further addeth 
concerning Purgatory, that in the ancient Fathers there is 
either none at all, or very rare mention of it; that by the 
Grecians it is not believed, even to this day; that the Latins 
also, not all at once, but by little and little, received it; 
and that, Purgatory being so lately known, it is not to be 
marvelled, that in the first times of the Church there was 
no use of Indulgences; seeing these had their beginning, 
after that men for a while had been affrighted with the 
torments of Purgatory. Out of which confession of the 
adverse part you may observe: 1. What little reason these 
men have to require us to set down the precise time wherein 
all their profane novelties were first brought in; seeing that 
this is more than they themselves are able to do. 2. That 
some of them may come in pedetentim (as Fisher acknow- 
ledgeth Purgatory did) by little and little, and by very 
slow steps, which are not so easy to be discerned, as fools 
be borne in hand they are. 3. "Ταῦ it is a fond imagina- 
tion to suppose that all such changes must be made by 
some Bishop, or any one certain author: whereas it is con- 
fessed, that some may come in by the tacit consent of many, 
and grow after into a general custom, the beginning whereof 
is past man’s memory. 

And as some superstitious usages may draw their original 
from the undiscreet devotion of the multitude; so some also 
may be derived from want of devotion in the people: and 


8 Roffen. Assert. Lutheran. Confutat. | vulgar Latin edition of the Bible. Pede- 
Art. 18. tentim usu ipso et tacita Doctorum appro- 

4 Cajet. Opusc. Tom. τ. Tract. 15. de | batione ceepit esse in pretio, hac estimatione 
Indulgent. cap. 1. | sensim sine sensu crescente. Praloqu. in 
* So saith Bonfrerius the Jesuit of the | Scriptur. cap, 15. sect, 2. 


6 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 


some alterations likewise must be attributed to the very 
change of time itself. Of the one we cannot give a fitter 
instance, than in your private Mass, wherein the Priest 
receiveth the Sacrament alone; which ‘Harding fetcheth 
from no other ground, than lack of devotion of the people's 
part. When you therefore can tell us, in what Pope’s days 
the people fell from their devotion; we may chance tell 
you, in what Pope’s days your private Mass began. An 
experiment of the other we may see in the use of the Latin 
service in the Churches of Italy, France, and Spain. For 
if we be questioned, When that use first began there? and 
further demanded, ‘Whether the language formerly used in 
their Liturgy was changed upon a sudden? our answer 
must be, That Latin service was used in those countries 
from the beginning; but that the Latin tongue at that time 
was commonly understood of all, which afterward by little 
and little degenerated into those vulgar languages which now 
are used. When you therefore shall be pleased to certify 
us, In what Pope’s days the Latin tongue was changed into 
the Italian, French, and Spanish, (which we pray you do for 
our learning;) we will then give you to understand, that 
from that time forward the language, not of the service, 
but of the people, was altered. Nec enim lingua vulgaris 
populo subtracta est, sed populus ab ea recessit, saith 
“Erasmus: ‘ the vulgar tongue was not taken away from 
the people, but the people departed from it.” 

If this which I have said will not satisfy you, I would 
wish you call unto your remembrance the answer which 
Arnobius sometimes gave to a foolish question, propounded 
by the enemies of the Christian faith: °*Nec si nequivero 
causas vobis exponere, cur aliquid fiat illo vel hoe modo, 
continuo sequitur, ut infecta fiant que facta sunt. And 
consider whether I may not return the like answer unto 
you. If I be not able to declare unto you, by what 
Bishop of Rome, and in what Pope’s days, the simplicity 
of the ancient faith was first corrupted; it will not pre- 
sently follow, that what was done must needs be undone. 


6 Hard. Answer to the first Article of | 8 Erasm. in declarationib. ad censuras 
Jewel’s Challenge, fol.26.b.edit.Antuerp. | Parisiens. tit. 12, sect. 41. 
Ann. 1566. 


9. Arnob, lib. ii. contra Gentes. 
7 Allen, Art, 11, demand, 9), 


1. | GENERAL ANSWER. 7 


Or rather, if you please, call to mind the parable in the 
Gospel, where “the kingdom of heaven is likened unto a 
man, which sowed good seed in his field; but while men 
slept, his enemy came and sowed tares among the wheat, 
and went his way. These that slept, took no notice, when 
or by whom the tares were scattered among the wheat; 
neither at the first rising did they discern betwixt the one 
and the other, though they were awake. But "when the 
blade was sprung up, and brought forth fruit, then appeared 
the tares: and then they put the question unto their master, 
Sir, didst not thou sow good seed in thy field? from 
whence then hath it tares? Their master indeed telleth 
them, it was the enemy’s doing; but you could tell them 
otherwise, and come upon them thus: ‘ You yourselves 
grant, that the seed which was first sown in this field, was 
good seed, and such as was put there by your master him- 
self. If this which you call tares, be no good grain, and 
hath sprung from some other seed than that which was 
sown here at first; I would fain know that man’s name, 
who was the sower of it; and likewise the time in which 
it was sown. Now, you being not able to shew either the 
one or the other, it must needs be, that your eyes here 
deceive you: or if these be tares, they are of no enemy’s, 
but of your master’s own sowing.” 

To let pass the slumberings of former times, we could 
tell you of an age, wherein men not only slept, but also 
snorted: it was (if you know it not) the tenth from Christ, 
the next neighbour to that wherein "hell broke loose: that 
‘“'Sunhappy age,” (as Genebrard and other of your own 
writers term it,) ‘‘exhausted both of men of account for wit 
and learning, and of worthy princes and bishops;” in which 
there were “ ‘no famous writers, nor councils ;” than which 
(if we will credit Bellarmine) there was never age ‘‘ '’more 
unlearned and unhappy.” If I be not able to discover what 
feats the devil wrought in that time of darkness, wherein 
men were not so vigilant in marking his conveyances ; and 


10 Matth. xili. 24, 25. sive etiam claris principibus et pontificibus. 
it Tb. 26; 27. Genebrard. Chronic. lib. iv. 
eA pocs XX. ἤ. ‘4 Bellarmin. in Chronol. Ann, 970. 
13 et sai eee yt , ἌΝ area 
Infelix dicitur hoc seculum, exhau- | 1; 7η, de Rom. Pontif. lib. iv. day τα; 


stum hominibus ingenio et doctrina claris, 


8 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


such as might see somewhat, were not so forward in writing 
books of their observations; must the infelicity of that age, 
wherein there was little learning and less writing, yea, 
which ‘* for want of writers,” as Cardinal  Baronius acknow- 
ledgeth, “hath been usually named the obscure age;” must 
this, I say, enforce me to yield, that the devil brought in no 
tares all that while, but let slip the opportunity of so dark 
a night, and slept himself for company? ‘There are other 
means left unto us, whereby we may discern the tares 
brought in by the instruments of Satan from the good seed 
which was sown by the Apostles of Christ, besides this 
observation of times and seasons, which will often fail us. 
Ipsa doctrina eorum, saith “Tertullian, cwm Apostolicd 
comparata, ex diversitate et contrarietate sua pronuntiabit, 
meque Apostoli alicujus auctoris esse, neque Apostolici. 
«ς Their very doctrine itself, being compared with the Apostolic, 
by the diversity and contrariety thereof will pronounce, that 
it had for author neither any Apostle nor any man Apostolical.” 
For there cannot be a better prescription against heretical 
novelties, than that which our Saviour Christ useth against 
the Pharisees, “From the beginning it was not so; nor 
a better preservative against the infection of seducers that 
are crept in unawares, than that which is prescribed by the 
Apostle “Jude, earnestly to contend for the faith which 
was once delivered unto the saints. 

Now to the end we “might know the certainty of those 
things, wherein the saints were at the first instructed; God 
hath provided, that the memorial thereof should be recorded 
in his own book, that it might remain “for the time to 
come, for ever and ever. He then, who out of that book 
is able to demonstrate, that the doctrine and practice now 
prevailing swerveth from that which was at first established 
in the Church by the Apostles of Christ, doth as strongly 
prove, that a change hath been made in the middle times, 
as if he were able to nominate the place where, the time 
when, and the person by whom any such corruption was 
first brought in. In the Apostles’ days, when a man had 


'® Baron. Annal. Tom. x. Ann. 900. | 18 Matth. xix. 8. 19 Jude 3, 4. 
ek bs ; | 20 Luke i. 4. 21 Esai. xxx. 8. 
7 Tertul. Priescript. adyers. Heret. | 
cap. 32. 


1. GENERAL ANSWER. 9 


examined himself, he was admitted unto the Lord’s ‘Table, 
there to eat of that bread, and drink of that cup; as 
appeareth plainly, 1 Cor. xi. 28. In the Church of Rome 
at this day the people are indeed permitted to eat of the 
bread, if bread they may call it, but not allowed to drink 
of the cup. Must all of us now shut our eyes, and sing, 
*” Sicut erat in principio, et nunc; unless we be able to 
tell by whom, and when this first institution was altered ? 
By St Paul’s order, who would have all things done to 
edification, Christians should pray with understanding, and 
not in an unknown language: as may be seen in the four- 
teenth chapter of the same Epistle to the Corinthians. The 
case is now so altered, that the bringing in of a tongue not 
understood (which hindered the edifying of Babel itself, and 
scattered the builders thereof) is accounted a good means 
to further the edifying of your Babel, and to *hold her 
followers together. Is not this, then, a good ground to 
resolve a man’s judgment, that things are not now kept 
in that order, wherein they were set at first by the Apostles ; 
although he be not able to point unto the first author of the 
disorder ? 

And as we may thus discover innovations, by having 
recourse unto the first and best times; so may we do the 
like by comparing the state of things present with the middle 
times of the Church. Thus I find by the constant and 
approved practice of the ancient Church, that all sorts of 
people, men, women, and children, had free liberty to read 
the holy Scriptures. I find now the contrary among the 
Papists: and shall I say for all this, that they have not 
removed the bounds which were set by the Fathers, because 
perhaps I cannot name the Pope, that ventured to make 
the first inclosure of these commons of God’s people? I hear 
St “Jerome say: Judith, et Tobie, et Macchabeorum libros 
legit quidem Ecclesia, sed eos inter Canonicas Scripturas 
non recipit. ‘*'The Church doth read indeed the books of 
Judith, and Tobit, and the Maccabees; but doth not receive 
them for Canonical Scripture.” I see that at this day the 


22 


2 As it was in the beginning, so | non legendis, cap. 17. Bellar. lib. ii. de 
now. Verbo Dei, cap. 15. 
38. Ledesim. de Scripturis quavis lingua “4 Hieronym. Prefat. in Libros Salo- 


| mon. Epist. 115. 


10 ANSWER ΤΟ A JESUIT’S CHALLENGE. [ CHAP. 


Church of Rome receiveth them for such. May not I then 
conclude, that betwixt St Jerome’s time and ours there hath 
been a change; and that the Church of Rome now is not 
of the same judgment with the Church of God then ; how- 
soever I cannot precisely lay down the time, wherein she first 
thought herself to be wiser herein than her forefathers ? 

But here our adversary closeth with us, and layeth down 
a number of points, held by them, and denied by us; which 
he undertaketh to make good, as well by the express testi- 
monies of the Fathers of the primitive Church of Rome, as 
also by good and certain grounds out of the sacred Scriptures, 
if the Fathers’ authority will not suffice. Where if he would 
change his order, and give the sacred Scriptures the pre- 
cedency; he should therein do more right to God the author 
of them, who well deserveth to have audience in the first 
place; and withal ease both himself and us of a needless 
labour, in seeking any further authority to compose our 
differences. For if he can produce, as he beareth us in 
hand he can, good and certain grounds out of the sacred 
Scriptures for the points in controversy, the matter is at an 
end: he that will not rest satisfied with such evidences as 
these, may (if he please) travel further, and speed worse. 
Therefore, as St * Augustine heretofore provoked the Donatists, 
so provoke I him: Awuferantur charte humane: sonent 
voces divine: ede mihi unam Scripture vocem pro parte 
Donati. ‘* Let human writings be removed: let God’s voice 
sound: bring me one voice of the Scripture for the part of 
Donatus.” Produce but one clear testimony of the sacred 
Scripture for the Pope’s part, and it shall suffice: allege 
what authority you list without Scripture, and it cannot 
suffice. We reverence indeed the ancient Fathers, as it is 
fit we should, and hold it our duty to “rise wp before the 
hoary head, and to honour the person of the aged; but still 
with reservation of the respect we owe to their Father and 
ours, that “Ancient of days, the hair of whose head is 
like the pure wool. We may not forget the lesson, which 
our great Master hath taught us: *Call no man your 
father upon the earth; for one is your Father which is in 
heaven. im therefore alone do we acknowledge for the 


δ᾽ Aug. de Pastorib. cap. 14. ] 27 Dan. vii. 6. 
"6 Wevit. xix. 92. °8 Matth. xxiii. 9. 


1.| GENERAL ANSWER. 4 


Father of our faith: no other father do we know, upon whose 
bare credit we may ground our consciences in things that are 
to be believed. 

And this we say, not as if we feared that these men 
were able to produce better proofs out of the writings of 
the Fathers for the part of the Pope, than we can do for 
the Catholic cause; (when we come to join in the particulars, 
they shall find it otherwise:) but partly to bring the matter 
unto a shorter trial, partly to give the word of God his due, 
and to declare what that rock is, upon which alone we build 
our faith, even “the foundation of the Apostles and Pro- 
phets; from which no sleight that they can devise, shall 
ever draw us. 

The same course did St Augustine take with the Pela- 
gians; against whom he wanted not the authority of the 
Fathers of the Church: “ ® Which if I would collect,” 
saith he, *‘ and use their testimonies, it would be too long a 
work, and I might peradventure seem to have less confidence 
than I ought in the Canonical authorities, from which we 
ought not to be withdrawn.” Yet was the Pelagian heresy 
then but newly budded: which is the time wherein the 
pressing of the Fathers’ testimonies is thought to be best 
in season. With how much better warrant may we follow 
this precedent, having to deal with such as have had time 
and leisure enough to falsify the Fathers’ writings, and to 
teach them the learning and the tongue of the Chaldeans ? 
The method of confuting heresies by the consent of holy 
Fathers is by none commended more than by Vincentius 
Lirinensis; who is careful notwithstanding, herein to give 
us this caveat: ‘*But neither always nor all kinds of 
heresies are to be impugned after this manner, but such only 
as are new and lately sprung; namely, when they do first 


*9 Ephes. ii. 20. primum scilicet exoriuntur; antequam 

80 Quos si colligere et eorum testimo- | infalsare vetuste fidei regulas ipsius tem- 
niis uti velim, et nimis longum erit, et de | poris vetantur angustiis, ac priusquam 
Canonicis auctoritatibus, a quibus non | manante latius veneno majorum volumina 
debemus averti, minus fortasse videbor | vitiare conentur. Ceterum dilatate et 
presumpsisse quam debui. Aug.de Nupt. | inveterate hereses nequaquam hac via 
et Concupiscent. lib. ii. cap. 29. aggrediendz sunt, eo quod prolixo tem- 

31 Sed neque semper neque omnes | porum tractu longa his furande veritatis 
hereses hoc modo impugnande sunt, sed | patuerit occasio. Vincent. de Heres. 
novitia recentesque tantummodo, cum | cap. 3%. 





12 ANSWER TO A JESUIT’S CHALLENGE. [cHap. 


arise, while by the straitness of the time itself they be 
hindered from falsifying the rules of the ancient faith; and 
before the time that, their poison spreading farther, they 
attempt to corrupt the writings of the ancients. But far- 
spread and inveterate heresies are not to be dealt withal 
this way, forasmuch as by long continuance of time a long 
occasion hath lain open unto them to steal away the truth.” 
The heresies with which we have to deal, have spread so 
far and continued so long, that the defenders of them are 
bold to make Universality and Duration the special marks 
of the Church: they had opportunity enough of time and 
place, to put in ure all deceivableness of unrighteousness ; 
neither will they have it to say, that in coining and clipping 
and washing the monuments of antiquity, they have been 
wanting to themselves. 

Before the Council of Nice, (as hath been observed by 
“one, who sometime was Pope himself,) little respect, to 
speak of, was had to the Church of Rome. If this may be 
thought to prejudice the dignity of that Church, which would 
be held to have sat as queen among the nations from the 
very beginning of Christianity ; you shall have a crafty mer- 
chant, (Isidorus Mercator, I trow, they call him,) that will 
help the matter, by counterfeiting Decretal Epistles in the 
name of the primitive Bishops of Rome, and bringing in 
thirty of them in a row, as so many knights of the post, to 
bear witness of that great authority, which the Church of 
Rome enjoyed before the Nicene Fathers were assembled. 
If the Nicene Fathers have not amplified the bounds of her 
Jurisdiction in so large a manner as she desired; she hath 
had her well-willers, that have supplied the Council’s negli- 
gence in that behalf, and made Canons for the purpose in 
the name of the good Fathers, that never dreamed of such 
a business. If the power of judging all others will not 
content the Pope, unless he himself may be exempted from 
being judged by any other; another “Council, as ancient 
at least as that of Nice, shall be suborned; wherein it shall 
be concluded, by the consent of 284 imaginary Bishops, that 
“ΝΟ man may judge the first seat:” and for failing, in an 


32 πὶ Svivink. Baieelone 33 (' ‘ x 
AEneas Sylvius, Epist, 288. 38. Concil. Rom. sub Sylvest. cap. 20. 
Nemo enim judicabit primam sedem, 


. 


1.| GENERAL ANSWER. 13 


elder “Council than that, consisting of 300 buckram Bishops 
of the very selfsame making, the like note shall be sung: 
Quoniam prima sedes non judicabitur a quoquam: * The 
first seat must not be judged by any man.” Lastly, if the 
Pope do not think that the fulness of spiritual power is 
sufficient for his greatness, unless he may be also lord para- 
mount in temporalibus ; he hath his followers ready at hand, 
to frame a fair donation, in the name of Constantine the 
Emperor, whereby his Holiness shall be estated, not only in 
the city of Rome, but also in the seigniory of the whole 
West. It would require a volume to rehearse the names of 
those several tractates, which have been basely bred in the 
former days of darkness, and fathered upon the ancient 
Doctors of the Church, who, if they were now alive, would 
be deposed that they were never privy to their begetting. 
Neither hath this corrupting humour stayed itself in forging 
of whole Councils, and entire treatises of the ancient writers ; 
but hath, like a canker, fretted away divers of their sound 
parts, and so altered their complexions, that they appear not 
to be the same men they were. To instance in the great 
question of Transubstantiation: we were wont to read in the 
books attributed unto St Ambrose, De Sacramentis, lib. iv. 
cap. 4. Si ergo tanta vis est in sermone Domini Jesu, ut 
inciperent esse que non erant; quanto magis operatorius 
est, ut sint que erant, et in aliud commutentur? ‘If there- 
fore there be so great force in the speech of our Lord Jesus, 
that the things which were not, began to be (namely, at the 
first creation,) how much more is the same powerful to make, 
that things may still be that which they were, and yet be 
changed into another thing?” It is not unknown, how much 
those words, wt sint que erant, have troubled their brains, 
who maintain, that after the words of consecration the 
elements of bread and wine be not that thing which they 
were; and what devices they have found, to make the bread 
and wine in the Sacrament to be like unto the Beast in the 
Revelation, *that was, and is not, and yet is. But that 
Gordian knot, which they with their skill could not so readily 
untie, their masters at Rome (Alexander-like) have now cut 
asunder; paring clean away in their Roman edition, (which 


Ἢ Concil. Sinuessan. circa fin, SSA POCHXVIIN 8, 


14 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


is also followed in that set out at Paris, anno 1603,) those 
words that so much troubled them, and letting the rest run 
smoothly after this manner: Quanto magis operatorius est, 
ut que erant, in aliud commutentur? ‘How much more 
is the speech of our Lord powerful to make, that those things 
which were, should be changed into another thing ?” 

The author of the imperfect work upon Matthew, 
Homil. x1. writeth thus: St ergo hee vasa sanctificata ad 
privatos usus transferre sic periculosum est, in quibus non 
est verum corpus Christi, sed mysterium corporis ejus con- 
tinetur ; quanto magis vasa corporis nostri, que sibi Deus 
ad habitaculum preparavit, non debemus locum dare Diabolo 
agendi in eis quod vult? ‘If therefore it be so dangerous 
a matter to transfer unto private uses those holy vessels, 
in which the true body of Christ is not, but the mystery of 
his body is contained; how much more for the vessels of 
our body which God hath prepared for himself to dwell in, 
ought not we to give way unto the Devil, to do in them 
what he pleaseth?” Those words (in quibus non est verum 
corpus Christi, sed mysterium corporis ejus continetur ; ‘ in 
which the true body of Christ is not, but the mystery of his 
body is contained”) did threaten to cut the very throat of 
the Papists’ real presence; and therefore in good policy they 
thought it fit to cut their throat first, for doing any further 
hurt. Whereupon, in the editions of this work printed at 
Antwerp, apud Joannem Steelsium, anno 1537; at Paris, 
apud Joannem Roigny, anno 1543; and at Paris again, 
apud Audoenum Parvum, anno 1557; not one syllable of 
them is to be seen; though extant in the ancienter editions, 
one whereof is as old as the year 1487. And to the same 
purpose, in the 19th Homily, instead of Sacrificitwm panis 
et vini, “the sacrifice of bread and wine,” (which we find in 
the old impressions,) these latter editions have chopped in 
Sacrificium corporis et sanguinis Christi, “the sacrifice of the 
body and blood of Christ.” 

In the year 1608 there were published at Paris certain 
works of Fulbertus, Bishop of Chartres, “ * pertaining as 
well to the refuting of the heresies of this time” (for so saith 
the inscription) “as to the clearing of the History of the 


“6 Que tam ad refutandas hereses hujus temporis, quam ad Gallorum Hist. pertinent. 


or 


1.] GENERAL ANSWER. i 


French.” Among those things that appertain to the confuta- 
tion of the heresies of this time, there is one especially 
(fol. 168) laid down in these words: Nisi manducaveritis, 
inquit, carnem filii hominis, et sanguinem biberitis, non 
habebitis vitam in vobis. Facinus vel flagitium videtur 
jubere. Figura ergo est, dicet hereticus, precipiens Pas- 
sioni Domini esse communicandum tantum, et swaviter atque 
utiliter recondendum in memoria, quod pro nobis caro ejus 
crucifiva et vulnerata sit. ‘Unless, saith Christ, ye eat the 
flesh of the Son of man, and drink his blood, ye shall not 
have life in you. He seemeth to command an outrage or 
wickedness. It is therefore a figure, will the heretic say, 
requiring us only to communicate with the Lord’s Passion, 
and sweetly and profitably to lay up in our memory, that 
his flesh was crucified and wounded for us.” He that put 
in those words (dicet hereticus) thought he had notably met 
with the heretics of this time; but was not aware, that 
thereby he made St Augustine an heretic for company. For 
the heretic that speaketh thus, is even St Augustine himself: 
whose very words these are, in his third book De Doctrina 
Christiana, the 16th chapter. Which some belike having put 
the publisher in mind of, he was glad to put this among 
his errata, and to confess that these two words were not to 
be found in the MS. copy which he had from * Petavius ; 
but telleth us not what we are to think of him, that for the 
countenancing of the Popish cause ventured so shamefully 
to abuse St Augustine. 

In the year 1616 a tome of ancient writers, that never 
saw the light before, was set forth at Ingolstad, by Petrus 
Steuartius; where, among other tractates, a certain Peni- 
tential, written by Rabanus, that famous Archbishop of 
Mentz, is to be seen. In the 33d chapter of that book, 
Rabanus making answer unto an idle question moved by 
Bishop Heribaldus concerning the Eucharist, (what should 
become of it, after it was consumed, and sent into the 
draught, after the manner of other meats,) hath these words 
(initio pag. 669): Nam quidam nuper de ipso sacramento 
corporis et sanguinis Domini non rite sentientes diverunt, 
hoc ipsum corpus et sanguinem Domini, quod de Maria 


87 Vide Tom. x1. Bibliotheca Patrum, edit. Col. p. 44, b. 


16 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 


Virgine natum est, et in quo ipse Dominus passus est in 
cruce, et resurrexit de sepulcro*......... Securit errori quantum 
potuimus, ad Egilum Abbatem scribentes, de corpore ipso 
quid vere credendum sit aperuimus. “ For some of late, not 
holding rightly of the Sacrament of the body and blood of 
our Lord, have said, that the very body and blood of our 
Lord, which was born of the Virgin Mary, and in which 
our Lord himself suffered on the cross, and rose again from 
the serave™ i202: Against which error, writing unto Abbot 
Egilus, according to our ability, we have declared, what is 
truly to be believed concerning Christ’s body.” You see 
Rabanus’s tongue is clipt here for telling tales: but how 
this came to pass, were worth the learning. Steuartius freeth 
himself from the fact, telling us in his margin, *’that ‘ here 
there was a blank in the manuscript copy ;” and we do easily 
believe him: for Possevine the Jesuit hath given us to under- 
stand, that “ ‘“manuscript books also are to be purged, as 
well as printed.” But whence was this manuscript fetched, 
think you? Out of ““ “πε famous monastery of Weingart,” 
saith Steuartius. The monks of Weingart then belike must 
answer the matter: and they, I dare say, upon examination 
will take their oaths, that it was no part of their intention 
to give any furtherance unto the cause of the Protestants 
hereby. If hereunto we add, that Heribaldus and Rabanus 
both are “ranked among heretics by Thomas Walden “for 
holding the Eucharist to be subject to digestion and voidance, 
like other meats; the suspicion will be more vehement : 
whereunto yet I will adjoin one evidence more, that shall 
leave the matter past suspicion. 

In the libraries of my worthy friends, Sir Robert Cotton 
(that noble baronet, so renowned for his great care in col- 
lecting and preserving all antiquities) and Dr Ward, the 
learned Master of Sidney College in Cambridge, I met 
with an ancient Treatise of the Sacrament, beginning thus: 
Sicut ante nos quidam sapiens diaxit, cujus sententiam pro- 
bamus, licet nomen ignoremus; which is the same with that 


** Vide Mabil. Acta Bened. sect. 4. | 4! Ex MS. Cod. celeberrimi Monasterii 
p- 11. p. 596. | Weingartensis. 
9 Lacuna hic est in MS. exemplari. 42 Wald. Tom. 1. Doctrinal. in Prolog. 


*0 Ad istos enim quoque purgatio per- | ad Martinum v. 
tinet. Possevin. lib. i. Bibliothec. select. 45 Id. Tom. tr. cap. 19 et 61. 
cap. 12. 


1. | GENERAL ANSWER. 17 


in the Jesuit’s College at Louvaine, blindly “fathered upon 
Berengarius. The author of this ‘Treatise, having first 
twitted Heribaldus for propounding, and Rabanus for re- 
solving, this question of the voidance of the Eucharist, layeth 
down afterward the opinion of Paschasius Radbertus (whose 
writing is yet extant): Quod non alia plane sit caro que 
sumitur de altari, quam que nata est de Maria Virgine, 
et passa in cruce, et que resurrexit de sepulchro, queque 
et pro mundi vita adhuc hodie offertur. <‘ That the flesh 
which is received at the altar, is no other than that which 
was born of the Virgin Mary, suffered on the cross, rose 
again from the grave, and as yet is daily offered for the 
life of the world.” Contra quem, saith he, satis argumen- 
tatur et Rabanus in Epistola ad “Egilonem Abbatem, et 
Ratrannus quidam libro composito ad Carolum Regem, 
dicentes aliam esse. ‘ Against whom both Rabanus in his 
Epistle to Abbot Egilo, and one Ratrannus in ἃ book 
which he made to King Charles, argue largely; saying that 
it is another kind of flesh.” Whereby, what Rabanus’s 
opinion was of this point in his Epistle to Abbot Egilo or 
Egilus, and consequently what that was which the monks 
of Weingart could not endure in his Penitential, I trust 
is plain enough. 

I omit other corruptions of antiquity in this same ques- 
tion, which I have touched “elsewhere: only that of Bertram 
I may not pass over; wherein the dishonesty of these men, 
in handling the writings of the ancients, is laid open, even 
by the confession of their own mouths. Thus the case 
standeth: that Ratrannus, who joined with Rabanus in re- 
futing the error of the carnal presence at the first bringing 
in thereof by Paschasius Radbertus, is he who commonly 
is known by the name of Bertramus. The book which he 
wrote of this argument to Carolus Calvus the Emperor, was 
forbidden to be read, by order from the Roman Inquisition, 
confirmed afterwards by the Council of Trent. The divines 
of Douay, perceiving that the forbidding of the book did 


not keep men from reading it, but gave them rather occasion 


43 Ant. Possevin. Apparat. sac. in | AX%gilo ille, cui in Fuldensis abbatiz regi- 
Berengario Turon. | mine proxime successit ipse Rabanus. 
“ Al. Elgionem et Helgimonem, male. | 45 De Christian. Eccl. Success. et Statu, 
Neque enim alius hic intelligendus, quam | edit. ann. 1613, p. 45 et 198. 
B 


18 ANSWER TO A JESUIT’S CHALLENGE. [ cHaP. 


to seek more earnestly after it, thought it better policy, that 
Bertram should be permitted to go abroad, but handled in 
such sort, as other ancient writers, that made against them, 
were wont to be. ‘* Seeing therefore (say “‘they) we bear 
with very many errors in other of the old Catholic writers, and 
extenuate them, excuse them, by inventing some device often- 
times deny them, and feign some commodious sense for them 
when they are objected in disputations or conflicts with our 
adversaries; we do not see, why Bertram may not deserve 
the same equity and diligent revisal; lest the heretics ery 
out, that we burn and forbid such antiquity as maketh for 
them.” Mark this dealing well. The world must be borne 
in hand, that all the Fathers make for the Church of Rome 
against us in all our controversies. When we bring forth 
express testimonies of the Fathers to the contrary, what 
must then be done? <A good face must be put upon the 
matter, one device or other must be invented to elude the 
testimonies objected, and still it must be denied that the 
Fathers make against the doctrine of the Papists. Bertram, 
for example, writeth thus: ‘ “The things which differ one 
from another, are not the same. The body of Christ which 
was dead, and rose again, and being made immortal now 
dieth not, (death no more having dominion over it,) is ever- 
lasting, and now not subject to suffering. But this which 
is celebrated in the Church, is temporal, not everlasting ; it 
is corruptible, not free from corruption.” What device must 
they find out here? They must say this is meant of the 
accidents or ‘forms of the Sacrament, which are cor- 
ruptible; or of the use of the Sacrament, which continueth 
only in this present world.” But how will this shift serve 
the turn, when as the whole drift of the discourse tendeth 


46 Quum igitur in Catholicis veteribus 
aliis plurimos feramus errores, et extenu- 


47 Que a se differunt, idem non sunt. 
Corpus Christi quod mortuum est, et re- 
emus, excusemus, excogitato commento | surrexit, et immortale factum jam non 
persepe negemus, et commodum iis sen- | moritur, et mors illi ultra non dominabitur, 
sum affingamus, dum opponuntur in dis- | «ternum est, nec jam passibile. Hoc autem 
putationibus aut in conflictionibus cum | quod in Ecclesia celebratur, temporale est, 
adversariis ; non videmus, curnoneandem | non eternum; corruptibile est, non incor- 
zquitatem et diligentem recognitionem. ruptum. Bertram. de Corp.et Sang. Dom. 
mereatur Bertramus, ne haretici oggan- 48 Secundum species Sacramenti cor- 
niant, nos antiquitatem pro ipsis facientem | ruptibiles: aut de re ipsa et usu sacra- 
exurere et prohibere. Index Expurg. | menti, qui non contingit, nisi presenti in 
Belgic. p. 5, edit. Antuerp. ann. 1571. seculo. Index Expurg. p. 7. 





1. | GENERAL ANSWER. 19 


to prove, that that which is received by the mouth of the 
faithful in the Sacrament, is not that very body of Christ 
which died upon the cross, and rose again from death? 
Non male aut imconsulte omittantur igitur omnia hec: 
“ΤῈ were not amiss therefore,” say our Popish censurers, ‘ nor 
unadvisedly done, that all these things should be left out.” 

If this be your manner of dealing with antiquity, let 
all men judge whether it be not high time for us to listen 
unto the advice of Vincentius Lirinensis, and not be so 
forward to commit the trial of our controversies to the 
writings of the Fathers, who have had the ill hap to fall 
into such huckster’s handling. Yet that you may see how 
confident we are in the goodness of our cause; we will not 
now stand upon our right, nor refuse to enter with you 
into this field; but give you leave for this time both to be 
the challenger, and the appointer of your own weapons. Let 
us then hear your challenge, wherein you would so fain be 
answered. ‘I would fain know,” say you, ‘ how can your 
religion be true, which disalloweth of many chief articles, 
which the Saints and Fathers of that primitive Church of 
Rome did generally hold to be true? For they of your 
side, that have read the Fathers of that unspotted Church, 
can well testify (and if any deny it, it shall be presently 
shewn) that the Doctors, Pastors, and Fathers of that 
Church do allow of Traditions,” &c. And again: ‘“ Now 
would I fain know, whether of both have the true religion ; 
they that hold all these above-said points with the primitive 
Church, or they that do most vehemently contradict and 
gainsay them? they that do not disagree with that holy 
Church in any point of religion; or they that agree with 
it but in very few, and disagree in almost all?” And the 
third time too, for failing: ‘‘ Now would I willingly see what 
reasonable answer may be made to this. For the Protestants 
grant, that the Church of Rome for 400 or 500 years held 
the true religion of Christ: yet do they exclaim against the 
above-said articles which the same Church did maintain and 
uphold; as may be shewn by the express testimonies of the 
Fathers of the same Church, and shall be largely laid down, 
if any learned Protestant will deny it.” 

If Albertus Pighius had now been alive, as great a 
scholar as he was, he might have learned that he never 

B2 


90 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


knew before. “Ἅ Who did ever yet (saith “he) by the Church 
of Rome understand the universal Church?” That doth 
this man, say I, who styleth all the ancient Doctors and 
Martyrs of the Church universal with the name of the Saints 
and Fathers of the primitive Church of Rome. But it 
seemeth a small matter unto him, for the magnifying of that 
Church, to confound urbem and orbem; unless he mingle 
also heaven and earth together, by giving the title of that 
unspotted Church, which is the special privilege of the Church 
triumphant in heaven, unto the Church of Rome here militant 
upon earth. St Augustine surely would not have himself 
otherwise understood, whensoever he speaketh of the un- 
spotted Church ; and therefore, to prevent all mistaking, he 
thus expoundeth himself in his Retractations: ‘ ° Where- 
soever in these books I have made mention of the Church 
not having spot or wrinkle; it is not so to be taken, as if 
she were so now, but that she is prepared to be so, when 
she shall appear glorious. For now, by reason of certain 
ignorances and infirmities of her members, the whole Church 
hath cause to say every day, Forgive us our trespasses.” 
Now, as long as the Church is subject to these ignorances 
and infirmities, it cannot be otherwise, but there must be 
differences betwixt the members thereof: one part may 
understand that whereof another is ignorant; and ignorance 
being the mother of error, one particular Church may wrongly 
conceive of some points, wherein others may be rightly in- 
formed. Neither will it follow thereupon, that these Churches 
must be of different religions, because they fully agree not 
in all things; or that therefore the reformed Churches in 
our days must disclaim all kindred with those in ancient 
times, because they have washed away some spots from them- 
selves, which they discerned to have been in them. 

It is not every spot that taketh away the beauty of a 
Church, nor every sickness that taketh away the life thereof: 
and therefore though we should admit that the ancient Church 


*9 Quis per Romanam Ecclesiam un- | jam sit, sed que preparatur ut sit, quando 
quam intellexit aut universalem Eccle- | apparebit etiam gloriosa. Nunc enim 
siam, aut generale Concilium? Pigh. | propter quasdam ignorantias et infirmi- 
Eccles. Hierar. lib. vi. cap. 3. tates membrorum suorum habet unde 

°° Ubicunque in his libris commemo- | quotidie tota dicat: Dimitte nobis de- 
ravi Ecclesiam non habentem maculam | bita nostra. August. Retract. lib. ii. 
aut rugam; non sic accipiendum est quasi | cap. 18. 


mi GENERAL ANSWER. 9] 


of Rome was somewhat impaired both in beauty and in health 
too, (wherein we have no reason to be sorry, that we are 
unlike unto her,) there is no necessity, that hereupon pre- 
sently she must cease to be our sister. St Cyprian and the 
rest of the African Bishops that joined with him, held that 
such as were baptized by heretics, should be rebaptized: 
the African Bishops in the time of Aurelius were of another 
mind. Doth the diversity of their judgments in this point 
make them to have been of a diverse religion? It was the 
use of the ancient Church to minister the Communion unto 
infants: which is yet also practised by the Christians in 
Egypt and Ethiopia. The Church of Rome, upon better 
consideration, hath thought fit to do otherwise: and yet 
for all that will not yield, that either she herself hath for- 
saken the religion of her ancestors, because she followeth 
them not in this; or that they were of the same religion 
with the Cophtites and Habassines, because they agree ἴο- 
gether in this particular. So put case the Church of Rome 
now did use prayer for the dead in the same manner that 
the ancient Church did; (which we will shew to be other- 
wise ;) the reformed Churches, that upon better advice have 
altered that usage, need not therefore grant, that either 
themselves hold a different religion from that of the Fathers, 
because they do not precisely follow them in this; nor yet 
that the Fathers were therefore Papists, because in this point 
they thus concurred. For as two may be discerned to be 
sisters by the likeness of their faces, although the one have 
some spots or blemishes which the other hath not; so a 
third may be brought in which may shew like spots and 
blemishes, and yet have no such likeness of visage as may 
bewray her to be the others’ sister. 

But our Challenger having first conceited in his mind 
an idea of an unspotted Church upon earth; then being 
far in love with the painted face of the present Church of 
Rome, and out of love with us, because we like not as he 
liketh; taketh a view of both our faces in the false glass 
of affection, and findeth her on whom he doteth, to answer 
his unspotted Church in all points, but us to agree with 
it in almost nothing. And thereupon he ‘‘ would fain know 
whether of both have the true religion; they that do not 
disagree with that holy Church in any point of religion, 


22 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


or they that agree with it but in very few, and disagree 
in almost all?” Indeed, if that which he assumeth for granted 
could as easily be proved as it is boldly avouched, the ques- 
tion would quickly be resolved, “* Whether of us both have 
the true religion?” But he is to understand, that strong 
conceits are but weak .proofs; and that the Jesuits have 
not been the first, from whom such brags as these have 
been heard. Dioscorus the heretic was as pert, when he 
uttered these speeches in the Council of Chaleedon: “ *'T am 
cast out with the Fathers: I defend the doctrines of the 
Fathers: I transgress them not in any point; and I have 
their testimonies, not barely, but in their very books.” 
Neither need we wonder that he should bear us down, that 
the Church of Rome at this day doth not disagree from 
the primitive Church “in any point of religion,” who sticketh 
not so confidently to affirm, that we “agree with it but in 
very few, and disagree in almost all.” For those few points 
wherein he confesseth we do agree with the ancient Church, 
must either be meant of such articles only wherein we dis- 
agree from the now Church of Rome, or else of the whole 
body of that religion which we profess. If in the former 
he yield that we do agree with the primitive Church, what 
credit doth he leave unto himself, who with the same 
breath hath given out, that the present Church of Rome 
ςς doth not disagree with that holy Church in any pomt?” If 
he mean the latter, with what face can he say, that we 
agree with that holy Church ‘“ but in very few points” of 
religion, ‘¢ and disagree in almost all?” Irenaeus, who was the 
disciple of those which heard St John the Apostle, *layeth 
down the articles of that faith, in the unity whereof the 
Churches that were founded in Germany, Spain, France, 
the East, Egypt, Libya, and all the world, did sweetly 
accord; as if they had all dwelt in one house, all had but 
one soul, and one heart, and one mouth. Is he able to 
shew one point, wherein we have broken that harmony which 
Irenzeus commendeth in the Catholic Church of his time? 
But that “rule of faith” so much commended by him and 


ol Eyw μετὰ τῶν πατέρων ἐκβάλλομαι. | ἔχω. Concil. Chalced. Act. 1. p. 97. edit. 


ἐγώ συνίσταμαι τοῖς τῶν πατέρων δόγμα- | Rom. 
Ϊ 


σιν. οὐ παραβαίνω ἐν τινί. καὶ τούτων 52 Trena. lib. 1. σαρ. 3,3. Epiph. Heres. 


τας χρήσεις, οὐχ ἁπλῶς, ἀλλ᾽ ἐν βιβλίοις ale 


1. | GENERAL ANSWER. 2B 


Tertullian, and the rest of the Fathers, and all the articles 
of the several creeds that were ever received in the ancient 
Church as badges of the Catholic profession, to which we 
willingly subscribe, is with this man almost nothing: none 
must now be counted a Catholic, but he that can conform 
his belief unto the “creed of the new fashion, compiled by 
Pope Pius the Fourth some four and fifty years ago. 

As for the particular differences, wherein he thinketh 
he hath the advantage of us, when we come unto the sifting 
of them, it shall appear how far he was deceived in his 
imagination. In the meantime, having as yet not strucken 
one stroke, but threatened only to do wonders, if any would 
be so hardy to accept his challenge; he might have done 
very well to have deferred his triumph until such time as 
he had obtained the victory. For as if he had borne us 
down with the weight of the authority of the Fathers, and 
so astonished us therewith, that we could not tell what to 
say for ourselves, he thus bestirreth himself in a most ridi- 
culous manner, fighting with his own shadow: ‘* Will you 
say that these Fathers,” saith he, who hath not hitherto 
laid down so much as the name of any one Father, ‘‘ main- 
tained these opinions contrary to the word of God? Why, 
you know that they were the pillars of Christianity, the 
champions of Christ’s Church, and of the true Catholic 
religion, which they most learnedly defended against divers 
heresies, and therefore spent all their time in a most serious 
study of the holy Scripture. Or will you say, that although 
they knew the Scriptures to repugn, yet they brought in 
the aforesaid opinions by malice and corrupt intentions ἢ 
Why, yourselves cannot deny but that they lived most holy 
and virtuous lives, free from all malicious corrupting or 
perverting of God’s holy word, and by their holy lives are 
now made worthy to reign with God in his glory. Insomuch 
as their admirable learning may sufficiently cross out all 
suspicion of ignorant error; and their innocent sanctity freeth 
us from all mistrust of malicious corruption.” 

But by his leave, he is a little too hasty. He were 
best to bethink himself more advisedly of that which he 
hath undertaken to perform, and to remember the saying 


% Worma Professionis Fidei, in Bulla Pii rv. edit. ann. 1564. 


24 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 


of the king of Israel unto Benhadad, ™ Let not him that 
girdeth on his harness, boast himself, as he that putteth 
it off. He hath taken upon him to prove, that our religion 
cannot be true, because it ‘ disalloweth of many chief articles 
which the Saints and Fathers of that primitive Church of 
Rome did generally hold to be true.” For performance 
hereof, it will not be sufficient for him to shew, that ‘some 
of these Fathers maintained some of these opinions :” he must 
prove (if he will be as good as his word, and deal any 
thing to the purpose) that they held them generally, and 
held them too, not as opinions, but tanqwam de fide, as 
appertaining to the substance of faith and religion. For, 
as Vincentius Lirinensis well observeth, ‘ *the ancient con- 
sent of the holy Fathers is with great care to be sought 
and followed by us, not in every petty question belonging 
to the law of God, but only, or at least principally, in the 
rule of faith.” But all the points propounded by our Chal- 
lenger be not chief articles; and therefore, if in some of 
them the Fathers have held some opinions that will not bear 
weight in the balance of the sanctuary, (as some conceits 
they had herein, which the Papists themselves must confess 
to be erroneous,) their defects in that kind do abate nothing 
of that reverent estimation which we have them in, for 
their great pains taken in the ‘defence of the true Catholic 
religion,” and the ‘‘ serious study of the holy Scripture.” Nei- 
ther do I think that he who thus commendeth them for “ the 
pillars of Christianity,” and ‘ the champions of Christ’s 
Church,” will therefore hold himself tied to stand unto every 
thing that they have said: sure he will not, if he follow the 
steps of the great ones of his own society. 

For what doth he think of Justin Martyr, Irenzus, and 
Epiphanius? Doth he not account them among those “ pillars” 
and ‘** champions” he speaketh of? Yet, saith Cardinal Bellar- 
mine, ** I do not see how we may defend their opinion from 
error.” When others object, that they have two or three 
hundred testimonies of the Doctors to prove that the Virgin 


** 1 Kings xx. 11. est et sequenda. Vincent. contra Heres. 
5° Antiqua sanctorum patrum consensio | ¢ap- 39. 
2 ν δὰ : : τι oats : ae 
non in omnibus divine legis questiun- Justini, Irenxi, Epiphanii, atque 


culis, sed solum, certe precipue, in fidei | (cumenii sententiam non video quo pacto 
regula magno nobis studio et investiganda | 2b errore possimus defendere. Bellarmin. 
| lib. i. de Sanctor. Beatit. cap. 6. 


1. | GENERAL ANSWER. B5 


Mary was conceived in sin, “Salmeron the Jesuit steps forth 
and answereth them, first out of the doctrine of Augustine and 
Thomas, that ‘‘ the argument drawn from authority is weak ;” 
then out of the ‘‘ word of God,” Exod. xxiii: In judicio, pluri- 
morum non acquiesces sententie, ut a vero devies. ‘ In 
judgment thou shalt not be led with the sentence of the 
most, to decline from the truth.” And lastly telleth them, 
ςς >that when the Donatists gloried in the multitude of authors, 
St Augustine did answer them, that it was a sign their cause 
was destitute of the strength of truth, which was only sup- 
ported by the authority of many who were subject to error.” 
And when his adversaries press him, not only with the ‘“ mul- 
titude,” but also with the “ “antiquity” of the Doctors alleged, 
“‘unto which more honour always hath been given than unto 
novelties ;” he answereth, that indeed ‘every age hath always 
attributed much unto antiquity; and every old man, as the 
poet saith, is a commender of the time past: but this, 
saith he, we aver, that the younger the Doctors are, the 
more sharp-sighted they be.” And therefore for his part 
he yieldeth rather to the judgment of the younger Doctors 
of Paris; “among whom “Κ΄ none is held worthy of the title 
of a Master in Divinity, who hath not first bound himself 
with a religious oath te defend and maintain the privilege 
of the Blessed Virgin.” Only he forgot to tell, how they 
which take that oath might dispense with another oath 
which the Pope requireth them to take; that “they ‘ will 
never understand and interpret the holy Scripture but 
according to the uniform consent of the Fathers.” 


57 Primo quidem agunt multitudine | lisse; et quilibet senex, ut quidam Poeta 
Doctorum, quos errare in re tanti momenti | dixit, laudator temporis acti. Sed illud 
non est facileadmittendum. Respondemus | afterimus, quo juniores, eo perspicaciores 
tamen ex Augustini libro i. de Morib. | esse Doctores. Ibid. 

Eccles. cap. 2, tum ex B. Thome doctrina, 60 Nam in celeberrima Parisiorum Aca- 
locum ab auctoritate esse infirmum. Sal- | demia nullus Magistri in Theologia titulo 
mer. in Epist. ad Rom. lib. ii. Disput. 51. | dignus habetur, qui prius etiam jurisju- 

58 Cum Donatiste in auctorum multitu- | randi religione non se adstrinxerit ad hoc 
dine gloriarentur ; respondit Augustinus, | Virginis privilegium tuendum et propug- 
signum esse cause a veritatis nervo desti- nandum. Ibid. Vide et Laur. Sur. Com- 
tute, que soli multorum auctoritati, qui | mentar. Rer. in Orbe gestar. ann. 1501. 
errare possunt, innititur. Ibid. 61 Nec eam unquam nisi juxta unani- 

59 Tertio argumenta petunt a Doctorum | mem consensum Patrum accipiam, et 
antiquitate, cui semper major honor est | interpretabor. Bulla Pii iv. p. 478. 
habitus, quam novitatibus. Respondetur, | Bullarii a Petro Mattheo edit. Lugdun. 
quamlibet ztatem antiquitati semper detu- | ann. 1688, 





26 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


Pererius, in his disputations upon the Epistle to the 
Romans, confesseth, that “the Greek Fathers, and not a 
few of the Latin Doctors too, have thought, and delivered 
also in their writings, that the cause of the predestination 
of men unto everlasting life is the foreknowledge which 
God had from eternity, either of the good works which they 
were to do by co-operating with his grace, or of the faith 
whereby they were to believe the word of God and to 
obey his calling.” And yet he for his part notwithstanding 
thinketh, that ‘this is contrary to the holy Scripture, 
but especially to the doctrine of St Paul.” If our questionist 
had been by him, he would have plucked his fellow by the 
sleeve, and taken him up in this manner: ‘“ Will you say 
that these Fathers maintained this opinion contrary to the 
word of God? Why, you know that they were the pillars 
of Christianity, the champions of Christ’s Church, and of 
the true Catholic religion, which they most learnedly de- 
fended against divers heresies, and therefore spent all their 
time in a most serious study of the holy Scripture.” He 
would also perhaps further challenge him as he doth us: 
‘Will you say, that although they knew the Scriptures to 
repugn, yet they brought in the aforesaid opinion by malice 
and corrupt intentions?” For sure he might have asked this 
wise question of any of his own fellows, as well as of us, 
who do ‘ allow and esteem so much” of these blessed Doctors 
and Martyrs of the ancient Church, (as he himself in the 
end of his challenge doth acknowledge,) which verily we 
should have little reason to do, if we did imagine that they 
brought in opinions which they knew to be repugnant to the 
Scriptures, for any “ malice” or “ corrupt intentions.” Indeed 
men they were, compassed with the common infirmities of 
our nature, and therefore subject unto error; but gody 
men, and therefore free from all malicious error, 


“5. Greci Patres, nec pauci etiam Lati- 
norum Doctorum, arbitrati sunt, idque in 
scriptis suis prodiderunt, causam pre- 
destinationis hominum ad vitam zternam 


vocationi ejus. Perer. in Rom. viii. sect. 
106. 

63 Sed hoc videtur contrarium divine 
Scripture, precipue autem doctrine B. 
esse prescientiam quam Deus ab eterno | Pauli. Id. ibid. sect. 111. At enimvero 
habuit, vel bonorum operum que facturi prescientiam fidei non esse rationem pre- 
erant co-operando ipsius gratie, vel fidei | destinationis hominum, nullius est negotii 
qua credituri erant verbo Dei, et obedituri multis et apertis Scripture testimoniis 
ostendere. Ibid. sect. 109. 


1.| GENERAL ANSWER. 27 

Howsoever, then, we yield unto you that ‘¢ their innocent 
sanctity freeth us from all mistrust of malicious corruption,” 
yet you must pardon us if we make question, whether ‘ their 
admirable learning may sufficiently cross out all suspicion of 
error,” which may arise either of “affection,” or “ΚΞ want of due 
consideration,” or such ‘ ignorance” as the very best are subject 
unto in this life. For it is not admirable learning that is 
sufficient to cross out that suspicion; but such an imme- 
diate guidance of the Holy Ghost as the Prophets and 
Apostles were led by, who were the penners of the Canonical 
Scripture. But this is your old wont, to blind the eyes of 
the simple with setting forth the sanctity and the learning 
of the Fathers; much after the manner of your grandfather 
Pelagius, who in the third of his books, which he writ in 
defence of Free-will, thought he had struck all dead by his 
commending of St Ambrose. ““ Blessed Ambrose the Bishop,” 
saith “he, “in whose books the Roman faith doth especially 
appear, who like a beautiful flower shined among the Latin 
writers, whose faith and most pure understanding in the 
Scriptures the enemy himself durst not reprehend.” Unto 
whom St Augustine: “Behold with what and how great 
praises he extolleth a man, though holy and learned, yet 
not to be compared unto the authority of the Canonical 
Scripture.” And therefore, advance the learning and holiness 
of these worthy men as much as you list; other answer 
you are not like to have from us, than that which the 
same St Augustine maketh unto St Jerome: “ ” This reve- 
rence and honour have I learned to give to those books 
of Scripture only which now are called Canonical, that I 
most firmly believe none of their authors could any whit 
err in writing. But others I so read, that with how great 
sanctity and learning soever they do excel, I therefore think 


64 Beatus Ambrosius Episcopus,incujus | © Solis eis Scripturarum libris, qui jam 
precipue libris Romana elucet fides, qui | Canonici appellantur, didici hunc timorem 
scriptorum inter Latinos flos quidam spe- | honoremque deferre, ut nullum eorum 
ciosus enituit, cujus fidem et purissimum | auctorem scribendo aliquid errasse firmis- 
in Scripturis sensum ne inimicus quidem | sime credam, &c. Alios autem ita lego, 
ausus est reprehendere. ut quantalibet sanctitate doctrinaque pre- 

65 Ecce qualibus et quantis predicat | polleant, non ideo verum putem, quia ipsi 
laudibus, quamlibet sanctum et doctum _ ita senserunt; sed quia mihi vel per illos 
virum, nequaquam tamen auctoritatiScrip- | auctores canonicos, vel probabili ratione, 
ture canonice comparandum. August.de | quod a vero non abhorreat, persuadere 
Gratia Christi, cont. Pelag. lib. i. cap. 43. | potuerunt. Aug. Ep. 19. 


28 ANSWER TO A JESUITS CHALLENGE. | cHAP. 


not any thing to be true, because they so thought it; but 
because they were able to persuade me, either by those 
Canonical authors, or by some probable reason, that it did 
not swerve from truth.” 

Yet even to this field also do our challengers provoke 
us; and ‘if the Fathers’ authority will not suffice,” they offer 
to ‘produce good and certain grounds out of the sacred 
Scriptures” for confirmation of all the points of their religion 
which they have mentioned: yea, further, they challenge 
‘‘any Protestant to allege any one text out of the said Scrip- 
ture, which condemneth any of the above-written points.” At 
which boldness of theirs we should much wonder, but that 
we consider that bankrupts commonly do then most brag of 
their ability, when their estate is at the lowest; perhaps 
also, that ignorance might be it that did beget in them this 
boldness. For if they had been pleased to take the advice 
of their learned Council, their Canonists would have told 
them touching Confession, (which is one of their points,) that 
«ς it were better to hold, that it was ordained by a certain 
tradition of the universal Church, than by the authority of 
the New or Old Testament.” Melchior Canus “could have 
put them in mind, that it is no where expressed in Scripture 
that ‘‘ Christ descended into hell to deliver the souls of Adam 
and the rest of the Fathers which were detained there.” And 
Dominicus Bannes, “that the holy Scriptures teach, neither 
expresse, nor yet impresse et involute, ““ that prayers are to 
be made unto Saints,” or that ‘* their images are to be wor- 
shipped.” Or, if the testimony of a Jesuit will more prevail 
with them; ‘that images should be worshipped, Saints 
prayed unto, auricular confession frequented, sacrifices cele- 
brated both for the quick and the dead, and other things 
of this kind,” “Fr. Coster would have to be reckoned 
among divine traditions, which be not laid down in the 
Scriptures. 

Howsoever yet the matter standeth, we have no reason 
but willingly to accept of their challenge, and to require 
them to bring forth those ‘good and certain grounds out of 


°7 Gloss. in Gratian. de Penit. Dist. 70 Coster. in Compendiosa Orthodoxe 
cap. 6. In Peenitentia. Fidei Demonst. Propos. v. cap. 2. p. 162. 
%8 Can. lib. iii. loc. Theolog. cap. 4. edit: Colon. ann. 1607. 


6° Bann. in 11. Qu. 1. art. 10. col. 302. 


1. GENERAL ANSWER. 29 


the sacred Scriptures,” for confirmation of all the articles by 
them propounded; as also to let them see whether we ‘ be 
able to allege any text of Scripture which condemneth any 
of those points ;” although I must confess it will be a hard 
matter to make them see any thing, which beforehand have 
resolved to close their eyes; having their minds so_pre- 
occupied with prejudice, that they profess, before ever we 
begin, they hold for certain that we shall never be able to 
produce any such text. And why, think you? Because, 
forsooth, we ‘‘ are neither more learned, more pious, nor more 
holy, than the blessed Doctors and Martyrs of that first 
Church of Rome:” as who should say, we yielded at the 
first word that all those blessed Doctors and Martyrs ex- 
pounded the Scriptures every where to our disadvantage, or 
were so well persuaded of the tenderness of a Jesuit’s con- 
science, that because he hath taken an oath never to interpret 
the Scripture but according to the uniform consent of the 
Fathers, he could not therefore have the forehead to say, 
«ς ἯΙ do not deny that I have no author of this interpreta- 
tion; yet do I so much the rather approve it than that 
other of Augustine’s, though the most probable of all the 
rest, because it is more contrary to the sense of the 
Calvinists, which to me is a great argument of probability :” 
or as if, lastly, a man might not dissent from the ancient 
Doctors, so much as in an exposition of a text of Scripture, 
but he must presently make himself ‘“ more learned, more 
pious,” and ‘ more holy” than they were. 

Yet their great Tostatus might have taught them, 
“that this argument holdeth not: ‘Such a one knoweth 
some conclusion that Augustine did not know; therefore he 


71 Non nego me hujus interpretationis | comparantur, sicut pusillus homo positus 
auctorem neminem habere: sed hance eo (0110 gigantis ad ipsum gigantem. Nam 
magis probo quam illam alteram Augus- | pusillus ibi positus videt quicquid vidit 
tini, ceterarum alioqui probabilissimam; gigas, et insuper plus; et tamen si depo- 
quod hec cum Calvinistarum sensu magis | natur de collo gigantis, parum aut nihil 
pugnet: quod mihi magnum est probabi- | videbit ad gigantem collatus. Ita et nos 
litatis argumentum. Maldonat. in Johan. | firmati super ingenia antiquorum et opera 
vi. 62. | eorum, non esset admirandum, immo foret 

72 Sed nec ista argumentatio valet, sc. | valde rationabile, si videremus quidquid 
Iste homo scit aliquam conclusionem, | illi viderunt, et insuper plus; licet hoe 
quam nescivit Aug. ergo est sapientior | adhuc non profitemur. Abulens. p. 11. 
Aug.—Et sicut quidam peritus medicus | Defensor. cap. 18. 
dixit, homines nostri temporis ad antiquos | 


30 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


is wiser than Augustine ;” because, “‘ as a certain skilful phy- 
sician said, the men of our time being compared with the 
ancient are like unto a little man set upon a giant’s neck, 
compared with the giant himself. For as that little man 
placed there seeth whatsoever the giant seeth, and somewhat 
more, and yet if he be taken down from the giant’s neck 
would see little or nothing in comparison of the giant; even 
so we, being settled upon the wits and works of the ancients, 
it were not to be wondered, nay it should be very agreeable 
unto reason, that we should see whatsoever they saw, and 
somewhat more. ‘Though yet,” saith he, ‘‘ we do not profess 
so much.” And even to the same effect speaketh Friar 
Stella, that though it be far from him to condemn the common 
exposition given by the ancient holy Doctors, “ “Yet he 
knoweth full well, that pygmies being put upon giants’ shoul- 
ders do see further than the giants themselves.” Salmeron 
addeth, ‘ “that by the increase of time divine mysteries 
have been made known, which before were hid from many ; 
so that to know them now, is to be attributed unto the 
benefit of the time; not that we are better than our Fathers 
were.” Bishop Fisher, “that ‘it cannot be obscure unto 
any, that many things, as well in the Gospels as in the 
rest of the Scriptures, are now more exquisitely discussed 
by latter wits, and more clearly understood, than they have 
been heretofore; either by reason that the ice was not as 
yet broken unto the ancient, neither did their age suffice 
to weigh exactly that whole sea of the Scriptures; or because 
in this most large field of the Scriptures, even after the most 
diligent reapers, some ears will remain to be gathered, as yet 
untouched.” Hereupon Cardinal Cajetan, in the beginning 


* Bene tamen scimus, pygmeos gigan- | posterioribus ingeniis multa sint, tam ex 
evangeliis quam ex scripturis ceteris, 
gigantes videre. Stella, Enarrat.in Luc. | nunc excussa luculentius, et intellecta per- 
cap. 10. spicacius, quam fuerant olim. Nimirum, 
™ Per incrementa temporum nota facta | aut quia veteribus adhuc non erat perfracta 
sunt divina mysteria, que tamen antea | glacies, neque sufficiebat illorum ztas to- 
muitos latuerunt: ita ut hoc loco ndsse | tum illudscripturarum pelagusadamussim 
beneficium sit temporis, non quod nos | expendere; aut quia semper inamplissimo 
meliores simus quam Patres nostri.  scripturarum campo, post messores quan- 
Salmeron. in Epist. ad Roman. lib. ii. | tumvis exquisitissimos, spicas adhuc in- 
Disput. 51. tactas licebit colligere. Roffens. Confut. 
τὸ Neque cuiquam obscurum est, quin | Assert. Luther. Art. 18. 


tum humeris impositos plusquam ipsos 


1. | GENERAL ANSWER. 91 


of his Commentaries upon Moses, adviseth his reader ‘ “not 
to loathe the new sense of the holy Scripture for this, that 
it dissenteth from the ancient Doctors; but to search more 
exactly the text and context of the Scripture, and if he find 
it agree, to praise God that hath not tied the exposition of 
the Scriptures to the senses of the ancient Doctors.” 

But leaving comparisons, which you know are odious, 
(the envy whereof notwithstanding your own Doctors and 
Masters, you see, help us to bear off, and teach us how to 
decline,) I now come to the examination of the particular 
points by you propounded. It should, indeed, be your part 
by right to be the assailant, who first did make the challenge ; 
and I, who sustain the person of the defendant, might here 
well stay, accepting only your challenge and expecting your 
encounter. Yet do not I mean at this time to answer your 
bill of challenge, as bills are usually answered in the Chan- 
cery, with saving all advantages to the defendant: I am 
content in this also to abridge myself of the liberty which 
I might lawfully take, and make a further demonstration of 
my forwardness in undertaking the maintenance of so good 
a cause, by giving the first onset myself. 





OF TRADITIONS. 


To begin therefore with T'raditions, which is your 
forlorn hope, that in the first place we are to set upon: 
this must I needs tell you before we begin, that you 
much mistake the matter, if you think that Traditions of 
all sorts promiscuously are struck at by our religion. We 
willingly acknowledge, that the word of God, which by 
some of the Apostles was set down in writing, was both 
by themselves and others of their fellow-labourers delivered 
by word of mouth; and that the Church in succeeding 
ages was bound not only to preserve those sacred writings 


75 Nullusitaque detestetur novum sacre | si quadrare invenerit, laudet Deum, qui 
scripture sensum ex hoc quod dissonat a | non alligavit expositionem scripturarum 
priscis Doctoribus; sed scrutetur perspi- | sacrarum priscorum Doctorum sensibus. 
cacius textum ac contextum scripture : et | Cajet. in Genes. i. 


on ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


committed to her trust, but also to deliver unto her children 
viva voce the form of wholesome words contained therein. 
Traditions, therefore, of this nature come not within the 
compass of our controversy: the question being betwixt us, 
de ipsa doctrina tradita, not de tradendi modo; “ touching 
the substance of the doctrine delivered, not of the manner 
of delivering it.” Again, it must be remembered, that here 
we speak of the doctrine delivered as ‘the word of God,” 
that is, of points of religion revealed unto the Prophets and 
Apostles for the perpetual information of God’s people; 
not of rites and ceremonies and other ordinances which are 
left to the disposition of the Church, and consequently be 
not of divine, but of positive and human right. Traditions 
therefore of this kind likewise are not properly brought within 
the circuit of this question. 

But that Traditions of men should be obtruded unto 
us for articles of religion, and admitted for parts of God’s 
worship; or that any Traditions should be accepted for 
parcels of God’s word, beside the holy Scriptures and such 
doctrines as are either expressly therein contained, or by 
sound inference may be deduced from thence; I think we 
have reason to gainsay, as long as for the first we have this 
direct sentence from God himself, Matth. xv.: Jn vain do 
they worship me, teaching for doctrines the commandments 
of men; and for the second, the express warrant of the 
Apostle, 2 Tim. iii. testifying of the holy Scriptures, not 
only that they are able to make us wise unto salvation, 
(which they should not be able to do, if they did not contain 
all things necessary to salvation,) but also that by them 
the man of God (that is, ‘the minister of God’s word, unto 
whom it appertaineth *to declare all the counsel of God, ) 
may be perfectly instructed to every good work: which could 
not be, if the Scriptures did not contain all the counsel of 
God which was fit for him to learn, or if there were any 
other word of God which he were bound to teach, that should 
not be contained within the limits of the book of God. 

Now whether herein we disagree from the doctrine 
generally received by the Fathers, we refer ourselves to their 
own sayings. For ritual Traditions unwritten, and for doc- 
trinal Traditions written indeed, but preserved also by the 


πη 1}: 2 ΠΑ τς πόυ: 


11. | OF TRADITIONS. 33 


continual preaching of the Pastors of the Church successively, 
we find no man a more earnest advocate than Tertullian. 
Yet he having to deal with Hermogenes the heretic in a 
question concerning the faith, Whether all things at the 
beginning were made of nothing? presseth him in this 
manner, with the argument ab auctoritate negative, for 
avoiding whereof the Papists are driven to fly for succour 
to their unwritten verities: ‘‘* Whether all things were made 
of any subject matter, I have as yet read nowhere. Let 
those of Hermogenes’s shop shew that it is written. If it 
be not written, let them fear that woe which is allotted to 
such as add or take away.” 

In the two Testaments, saith Origen, ‘‘ ‘every word 
that appertaineth to God may be required and discussed, 
and all knowledge of things out of them may be understood. 
But if any thing do remain which the holy Scripture doth 
not determine, no other third Scripture ought to be received 
to authorize any knowledge; but that which remaineth 
we must commit to the fire, that is, we must reserve it to 
God. For in this present world God would not have us 
to know all things.” 

Hippolytus the Martyr, in his Homily against the 
Heresy of Noétus: ‘°There is one God, whom we do not 
otherwise acknowledge, brethren, but out of the holy Scrip- 
tures. For as he that would profess the wisdom of this 
world cannot otherwise attain hereunto, unless he read the 
doctrine of the philosophers; so whosoever of us will exercise 
piety toward God, cannot learn this elsewhere but out of 
the holy Scriptures. Whatsoever therefore the holy Scrip- 


3 An autem de aliqua subjacenti mate- | in presenti vita Deus scire nos omnia 
ria facta sint omnia, nusquam adhuc legi. | voluit. Orig. in Levit. Hom. v. 
Scriptum esse doceat Hermogenis officina. 5 Unus Deus est, quem non aliunde, fra- 
Si non est scriptum, timeat ve illud ad- | tres, agnoscimus, quam ex sanctis scriptu- 
jicientibus aut detrahentibus destinatum. | ris. Quemadmodum enim, si quis vellet 
Tertnl. advers. Hermog. cap. 22. sapientiam hujus seculi exercere, non 


* In quibus liceat omne verbum quod ad | aliter hoc consequi poterit, nisi dogmata 
Deum pertinet requiri et discuti; atqueex | philosophorum legat; sic quicunque vo- 
ipsis omnem rerum scientiam capi. Si | lumus pietatem in Deum exercere, non 
quid autem superfuerit, quod non divina | aliunde discemus, quam ex scripturis di- 
Scriptura decernat, nullam aliam debere | vinis. Quaecunque ergo sancte scripture 
tertiam Scripturam ad auctoritatem scien- | predicant, sciamus; et quecunque docent, 
tie suscipi, sed ignitradamus quod super- | cognoscamus. Hippol. Tom, rrr. Biblioth, 
est, id est, Deo reseryemus. Neque enim | Pat. p. 20, 21. edit. Colon. 

ς 


34 ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 
tures do preach, that let us know; and whatsoever they 
teach, that let us understand.” 

Athanasius, in his Oration against the Gentiles, toward 
the beginning: ‘“°The holy Scriptures, given by inspira- 
tion of God, are of themselves sufficient to the discovery of 
truth.” 

St Ambrose: ‘ ‘The things which we find not in the 
Scriptures, how can we use them?” And again: “*I read 
that he is the first, I read that he is not the second; they 
who say he is the second, let them shew it by reading.” 

“It is well,” “saith St Hilary, “‘ that thou art content 
with those things which be written.” And in another place 
he commendeth Constantius the Emperor for ‘ desiring 
the faith to be ordered only according to those things that 
be written.” 

St Basil: <‘* Believe those things which are written; 
the things which are not written, seek not. ‘It is a mani- 
fest falling from the faith, and an argument of arrogancy, 
either to reject any point of those things that are written, 
or to bring in any of those things that are not written.” 
He teacheth further, “ “that every word and action ought 
to be confirmed by the testimony of the holy Scripture, for 
confirmation of the faith of the good, and the confusion 
of the evil;” and ‘ that it is the property of a faithful man 
to be fully persuaded of the truth of those things that are 
delivered in the holy Scripture, “and not to dare either to 


γεγραμμένα μὴ ζήτει. Basil. Hom. xx1x- 
advers. Calumniantes S. Trinitat. 


12 . x , ey Ke 
Pavepa ἔκπτωσις πίστεως, καὶ UTEP 


, 
© Αὐτάρκεις μὲν γὰρ εἰσὶν αἱ ἁγίαι καὶ 
: εἶ 
θεόπνευστοι γραφαὶ, πρὸς τὴν τῆς ἀλη- 


θείας ἀπαγγελίαν. Athanas. 


7 Que in scripturis sanctis ron reperi- 
mus, ea quemadmodum usurpare possu- 
mus ? Ambros. Offic. lib. i. cap. 23. 

® Lego quia primus est, lego quia non 
est secundus: illi qui secundum aiunt, 
doceant lectione. Id. in Virginis Instit. 
cap. ll. 

® Bene habet, ut iis que sunt scripta 
contentus sis. Hil. lib. iii. de Trinit. 

10 In quantum ego nunc beat religio- 
seque voluntatis vere te, Domine Con- 
stanti Imperator, admiror, fidem tantum 
secundum ea que scripta sunt desideran- 
tem. Id. lib. ii. ad Constantium Aug. 

1 Tots γεγραμμένοις πίστευε, Ta μὴ 





npavias κατηγορία, ἢ ἀθετεῖν τι τῶν 
γεγραμμένων, ἢ ἐπεισάγειν τῶν μ᾽ γε- 
γραμμένων. Id. de Fide. 

13 “Ὅτι δεῖ πᾶν ῥῆμα ἢ πρᾶγμα πιστοῦ- 
σθαι τῇ μαρτυρίᾳ τῆς θεοπνεύστου γρα- 
φῆς, εἰς πληροφορίαν μὲν τῶν ἀγαθῶν, 
ἐντροπὴν δὲ τῶν πονηρῶν. Id.in Ethicis, 
Regul. xvi. 

14 Kal μηδὲν τολμᾷν ἀθετεῖν ἢ ἐπιδια- 
τάσσεσθαι. Bi γὰρ πᾶν, ὃ οὐκ ἐκ πίστεως, 
ἁμαρτία ἐστὶν, ὥς φησιν ὃ ἀπόστολος, 
ἡ δὲ πίστις εξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήμα- 
ros Θεοῦ: πᾶν τὸ ἐκτὸς τῆς θεοπνεύστου 
γραφῆς, οὐκ ἐκ πίστεως ὃν, ἁμαρτία ἐστίν. 
Id. ibid. Reg. τ Χχ. cap. 22. 


OF 35 


i. | 
reject or to add any thing thereunto. For if whatsoever 
is not of faith be sin, as the Apostle saith, and faith is by 
hearing, and hearing by the word of God; then whatsoever 
is without the holy Scripture, being not of faith, must needs 
be sin.” Thus far St Basil. 

In like manner Gregory Nyssen, St Basil’s brother, 
layeth this for a ground, “ ’which no man should contra- 
dict,” that “‘in that only the truth must be acknowledged, 
wherein the seal of the Scripture testimony is to be seen.” 
And accordingly in another book, attributed also unto him, 
we find this conclusion made: ‘* *Forasmuch as_ this 
upholden with no als of the Scripture, as false we 
will reject it.” 

Thus also St ΡΟΝ disputeth against Helvidius: “ΤΑ 5 
we deny not those things that are written, so we refuse 
those things that are not written. That God was born 
of a Virgin we believe, because we read it: that Mary did 
marry after she was delivered, we believe not, because we 
read it not.” 

“In those things,” “saith St Augustine, ‘‘ which are 
laid down plainly in the Scriptures, all those things are 
found which appertain to faith and direction of life.” And 
again: ‘'’Whatsoever ye hear” from the holy Scriptures, 
“let that savour well unto you; whatsoever is without 
them, refuse, lest you wander in a cloud.” And in another 
place: ‘*° All those things which in times past our ancestors 
have mentioned to be done toward mankind, and have de- 
livered unto us; all those things also which we see, and do 
deliver unto our posterity, so far as they appertain to the 


RADITIONS. 


15 


1S Kav τις ἄν ἀντείποι, μὴ οὐχὶ ἐν 
τούτω μόνῳ τὴν ἀλήθειαν τιθέσθω, ὦ 
σφραγὶς ἐπέστι τῆς γραφικῆς μαρτυρίας. 
Greg. Nyss. Dialog. de Anima et Resur- 
rect. Tom. 1. edit. Grecolat. p. 639. 

‘6 Cum id nullo scripture testimonio 
suffultum sit, ut falsum improbabimus. 
Lib. de Cognit. Dei, cit. ab Euthymio in 
Panoplia, Tit. v1it. 

17 Ut hee que scripta sunt non nega- 
mus; ita ea que non sunt scripta renui- 
mus. Natum Deum esse de Virgine cre- 
dimus, quia legimus: Mariam nupsisse 
post partum non credimus, quia non legi- 
mus. Hieron. advers. Helvid. 


18 In iis que aperte in scriptura posita 
sunt, inveniuntur illa omnia que continent 
fidem moresque vivendi. Aug. de Doc- 
trina Christ. lib. ii. cap. 9. 

19 Quicquid inde audieritis, hoe vobis 
bene sapiat: quicquid extra est respuite, 
ne erretis in nebula. Id. in lib. de Pastor. 
cap. 1]. 

20 Omnia que preteritis temporibus 
erga humanum genus majores nostri gesta 
esse meminerunt, nobisque tradiderunt ; 
omnia etiam quz nos videmus, et posteris 
tradimus, que tamen pertinent ad veram 
religionem querendam et tenendam, di- 
vina scriptura non tacuit. Id. Epist. ΧΤ,ΤΤ, 

Ce 


36 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
seeking and maintaining of true religion, the holy Scripture 
hath not passed in silence.” 

‘The holy Scripture,” *'saith St Cyril of Alexandria, 
ςς is sufficient to make them which are brought up in it wise 
and most approved, and furnished with most sufficient under- 
standing.” And again: ‘That which the holy Scripture 
hath not said, by what means should we receive and account 
it among those things that be true?” 

Lastly, in the writings of Theodoret we meet with 
these kind of speeches: ‘‘*By the holy Scripture alone am 
I persuaded.” «451 am not so bold as to affirm any thing 
which the sacred Scripture passeth in silence.” “It is an 
idle and a senseless thing to seek those things that are passed 
in silence.” ‘* * We ought not to seek those things which are 
passed in silence, but rest in the things that are written.” 

By the verdict of these twelve men you may judge, 
what opinion was held in those ancient times of such 
Traditions as did cross either the verity or the perfection 
of the sacred Scripture, which are the Traditions we set 
ourselves against. Whereunto you may add, if you please, 
that remarkable sentence delivered by Eusebius Pamphili in 
the name of the 318 Fathers of the first general Council of 
Nice: “Believe the things that are written; the things 
that are not written, neither think upon nor enquire after.” 

If now it be demanded, in what Pope’s days the contrary 
doctrine was brought in among Christians; I answer, that 
if St Peter were ever Pope, in his days it was that some 
seducers first laboured to bring in will-worship into the 
Church; against whom St Paul opposing himself (Coloss. 11.). 
counteth it a sufficient argument to condemn all such inven- 


°1 Sufficit divina Scriptura ad faciendum 
eos qui in illa educati sunt sapientes, et 
probatissimos, et sufficientissimam haben- 
tes intelligentiam. Cyril. lib. vii. cont. Jul. 

553 Ὃ yap οὐκ εἴρηκεν ἡ θεία γραφὴ, 
τίνα δὲ τρόπον παραδεξόμεθα, καὶ ἐν τοῖς 
ἀληθῶς ἔχουσι καταλογιόυμεθα : Cyril. 
Glaphyrorum, in Gen. lib. ii. 

3 Eye γὰρ μόνῃ πείθομαι τῇ θείᾳ 
γραφῇ. Theod. Dial. τ. ’Atperr. 

24 Οὐ yap οὕτως εἰμὶ θρασὺς, ὥστε φά- 
ναι τι σεσιγημένον παρὰ τῇ θείᾳ γραφῇ. 
Id. Dial. 11. Ἀσύγχυτ. 


29 Περιττὸν καὶ ἀνόητον TO Ta σεσι- 
γημένα ζητεῖν. Id. ἴῃ Exod. Quest. Χχντ. 
quod in Grecorum Catena in Pentateu- 
chum, a Franc. Zephyro edita, ita expo- 
situm legimus: Impudentis est, quod a 
scriptura reticetur, velle inquirere. 

26 Οὐ det ζητεῖν Ta σεσιγημένα, στέρ- 
yew δὲ προσήκει τὰ γεγραμμένα. Theod. 
in Gen. Qu. xiv. 

27 Tots γεγραμμένοις πίστευε" τὰ μὴ 
γεγραμμένα μὴ ἐννόει, μηδὲ ζήτει. Gelas. 
Cyzicen. Act. Concil. Nicen. part. 11. 
cap. 19. 


u. | OF TRADITIONS. 37 
tions, that they were the commandments and doctrines of 
men. Shortly after them started up other heretics, who 
taught, that “the truth could not be found out of the 
Scriptures by those to whom Tradition was unknown, for- 
asmuch as it was not delivered by writing, but by word of 
mouth; for which cause St Paul also should say, We speak 
wisdom among them that be perfect.” 

The very same text do the “Jesuits allege to prove the 
dignity of many mysteries to be such that they require 
silence; and that it is unmeet they should be opened in the 
Scriptures, which are read to the whole world, and therefore 
can only be learned by unwritten Traditions. Wherein they 
consider not, how they make so near an approach unto the 
confines of some of the ancientest heretics, that they may 
well shake hands together. For howsoever some of them 
were so mad as to *’say, that they were wiser than the Apostles 
themselves, and therefore made light account of the doctrine 
which they delivered unto the Church, either by writing or 
by word of mouth; yet all of them broke not forth into 
that open impiety: the same mystery of iniquity wrought 
in some of Antichrist’s forerunners then, which is discovered 
in his ministers now. ‘*'They confessed indeed,” as_ wit- 
nesseth Tertullian, ‘that the Apostles were ignorant of 
nothing, and differed not among themselves in their preaching ; 
but they say, they revealed not all things unto all men: 
some things they delivered openly and to all, some things 
secretly and to a few, because that Paul useth this speech 
unto Timothy: O Timothy, keep that which is committed 
to thy trust. And again: T'hat good thing which was com- 
mitted unto thee, keep.’ Which very texts the *Jesuits 


Iren. ut 


38. Quianon possit ex his inveniri veritas 
ab his, qui nesciant Traditionem. Non 
enim per literas traditam illam, sed per 
vivam vocem : ob quam causam et Paulum 
dixisse; Sapientiam autem loquimur in- 
ter perfectos. Iren. cont. Heres. lib. iii. 
cap. 2. 

29 Bellarm. 
cap. ὃ. 

30 Dicentes, se non solum Presbyteris, 
sed etiam Apostolis existentes sapien- 
tiores, sinceram invenisse veritatem, &c. 
Evenit itaque neque scripturis jam ne- 


lib. iv. de Verbo Dei, 


que traditioni consentire eos. 
sup. 

31 Confitentur quidem nihil Apostolos 
ignordsse, nec diversa inter se predicasse, 
sed non omnia illos volunt omnibus reve- 
lasse: quedam enim palam et universis, 
quedam secreto et paucis demandasse, 
quia et hoc verbo usus est Paulus ad 
Timotheum: Ὁ ‘Timothee, depositum 
custodi. Et rursum: Bonum depositum 
custodi. Tertul. de Prescrip. advers. 
Haret. cap. 25. 

82 Bellar. lib. iv. de Verbo Dei, cap. 5. 


38 ANSWER TO A JESUITS CHALLENGE. [cHar. 


likewise bring in to prove, that there are some Traditions 
which are not contained in the Scripture. 

In the days of St Jerome also this was wont to be the 
saying of heretics: ‘“**We are the sons of the wise men, 
which from the beginning have delivered the doctrine of the 
Apostles unto us.” But “those things, saith that Father, 
‘‘ which they of themselves find out, and feign to have re- 
ceived as it were by Tradition from the Apostles, without 
the authority and testimonies of the Scriptures, the sword 
of God doth smite.” “St Chrysostom in like manner giveth 
this for a mark of Antichrist and of all spiritual thieves, 
that they come not in by the door of the Scriptures. For 
the Scripture, saith he, ‘ “like unto a sure door, doth bar 
an entrance unto heretics, safeguarding us in all things that 
we will, and not suffering us to be deceived.” Whereupon 
he concludeth, that ‘ **whoso useth not the Scriptures, but 
cometh in otherwise, that is, betaketh himself to another 
and an unlawful way, he is a thief.” 

How this mystery of iniquity wrought when Antichrist 
came unto his full growth, and what experiments his followers 
gave of their thievish entry in this kind, was well observed 
by the author of the book De Unitate Ecclesia, (thought 
by some to be Waltram, Bishop of Naumburg ;) who, speaking 
of the * Monks, that for the upholding of Pope Hildebrand’s 
faction brought in schisms and heresies into the Church, 
noteth this especially of them, that ‘ despising the Tradi- 
tion of God, they desired other doctrines, and brought in 
magisteries of human institution.” Against whom he allegeth 
the authority of their own St Benedict, the father of the 


33 Filii sumus sapientum, qui ab initio 
doctrinam nobis Apostolicam tradiderunt. 


| 87 ‘OQ yap μὴ ταῖς γραφαῖς χρώμενος, 
| 
Hieron. lib. vii. in Esa. cap. 19. ἑτέραν ἑαυτῷ Kal μὴ νενομισμένην τέμνων 


ἀλλὰ ἀναβαίνων ἀλλαχόθεν, τουτέστιν, 


34. Sed et alia, que absque auctoritate et 
testimoniis scripturarum, quasi traditione 
apostolica, sponte reperiunt atque confin- 
gunt, percutit gladius Dei. Id. in Agge. 
cap. 1. 

35 Chrysost. in Johan. x. Hom. Lrx. 
Tom. 11. edit. Savil. p. 799. 

36 Καθάπερ γὰρ τὶς θύρα ἀσφαλὴς, 


ὁδὸν, οὗτος κλέπτης ἐστίν. Ibid. 

38. Quale mysterium iniquitatis preten- 
dunt plures Monachi in veste sua, per quos 
fiunt et facta sunt schismata atque hereses 
in Ecclesia: qui etiam a matre filios segre- 
gant, oves a pastore sollicitant, Dei sacra- 
menta disturbant: qui etiam Dei traditione 
contempta, alienas doctrinas appetunt, et 
magisteria humane institutionis inducunt. 
Lib. de Unitat. Eccles. Tom. 1. Script. 
Germanic. a M. Frehero edit. p. 233. 


οὕτως ἀποκλείει τοῖς αἱρετικοῖς τὴν εἴσο- 
δον, ἐν ἀσφαλείᾳ καθιστῶσα ἡμᾶς περὶ 
ὧν ἂν βουλώμεθα πάντων, καὶ οὐκ ἐῶσα 
πλανᾶσθαι. Ibid. 


11. | OF TRADITIONS. 39 


Monks in the West, writing thus: ‘The Abbot ought 
to teach, or ordain, or command nothing which is without 
the precept of the Lord; but his commandment or instruc- 
tion should be spread as the leaven of divine righteousness 
in the minds of his disciples.” Whereunto also he might 
have added the testimony of the two famous Fathers of 
monastical discipline in the East; St Anthony, I mean, 
who taught his scholars that ‘“ “the Scriptures were sufficient 
for doctrine ;” and St Basil, who, unto the question, Whether 
it were expedient that novices should presently learn those 
things that are in the Scripture? returneth this answer: 
“ΤῸ is fit and necessary that every one should learn out 
of the holy Scripture that which is for his use, both for 
his full settlement in godliness, and that he may not be 
accustomed unto human Traditions.” 

Mark here the difference betwixt the Monks of St Basil 
and Pope Hildebrand’s breeding. ‘The novices of the former 
were trained in the Scriptures, to the end “ they might not 
be accustomed unto human Traditions:” those of the latter, 
to the clean contrary intent, were kept back from the study 
of the Scriptures, that ‘they might be accustomed unto 
human Traditions.” For this by the foresaid author is 
expressly noted of those Hildebrandine Monks, that they 
“permitted not young men in their monasteries to study 
this saving knowledge, to the end that their rude wit might 
be nourished with the husks of devils, which are the customs 
of human Traditions, that, being accustomed to such filth, 
they might not taste how sweet the Lord was.” And even 
thus in the times following, from Monks to Friars, and 
from them to secular Priests and Prelates, as it were by 


89 Tdeoque nihil debet Abbas extra pre- | θάνειν ἐκ τῆς θεοπνεύστου γραφῆς aKo- 
ceptum Domini quod sit (or rather, ἃ5 itis | λουθὸν καὶ ἀναγκαῖον, εἰς Te πληροφορίαν 
in the Manuscript which I use, quod absit) τῆς θεοσεβείας, καὶ ὑπὲρ τοῦ μὴ προσεθι- 
aut docere, aut constituere, vel jubere: sed σθῆναι ἀνθρωπίναις παραδόσεσιν. Basil. 
jussio ejus vel doctrina, ut fermentum di- | in Regul. breviorib. op. 95. 
vine justitie in discipulorum mentibus | 42 Quine pueros quidem vel adolescentes 
conspergatur. Benedict. in Regul. permittunt in monasteriis habere studium 

40 Teas γραφὰς ἱκανὰς εἶναι πρὸς διδα- | Salutarisscientie : utscilicetrudeingenium 
σκαλίαν. Athanas. in Vita Antonii, quod nutriatur siliquis demoniorum, que sunt 
Evagrius Antiochenus presbyter reddi- | consuetudines humanarum traditionum ; 
dit: Ad omnem mandatorum disciplinam | ut ejusmodi spurcitiis assuefacti, non pos- 
scripturas posse sufficere. | sint gustare quam suavis est Dominus. 

4. Τὸ πρὸς τὴν χρείαν ἕκαστον ἐκμαν- | Lib, de Unitat. Eccles, p. 228. 


40 ANSWER TO A JESUIT’S CHALLENGE. [ cHar. 
Tradition from hand to hand, the like ungodly policy was 
continued of keeping the common people from the knowledge 
of the Scriptures; as for other reasons, so likewise that by 
this means they might be drawn to “ human Traditions.” 
Which was not only observed by “Erasmus, before ever 
Luther stirred against the Pope, but openly in a manner 
confessed afterwards by a bitter adversary of his, Petrus 
Sutor, a Carthusian Monk, who among other inconveniences, 
for which he would have the people debarred from reading 
the Scripture, allegeth this also for one: ‘ “Whereas many 
things are openly taught to be observed which are not to 
be expressly had in the holy Scriptures, will not the simple 
people, observing these things, quickly murmur and com- 
plain that so great burdens should be imposed upon them, 
whereby the liberty of the Gospel is so greatly impaired? 
Will not they also easily be drawn away from the observation 
of the ordinances of the Church, when they shall observe that 
they are not contained in the law of Christ ?” 

Having thus therefore discovered unto these Deuterote 
(for so “St Jerome useth to style such Tradition-mongers) 
both their great-grandfathers and their more immediate pro- 
genitors, I pass now forward unto the second point. 


43 Verum enimvero vereor, ne isti qui 
velint populum nihil attingere, non tam 
periculo commoveantur illorum quam sui 
respectu; videlicet ut ab istis solis, velut 
ab oraculis, petantur omnia. Quid hac de 
re scriptum est ? hoc scriptum est. Quem 
habet sensum, quod scriptum est? Sic 
intellige, sic senti, sic loquere. Atqui 
istuc est bubalum esse, non hominem. 
Fortassis movet et nonnullos, quoniam 
animadvertunt divinam scripturam parum 
quadrare ad vitam suam, malunt eam an- 
tiquari, aut certe nesciri; ne quid hinc 
jaciatur in os. Et ad humanas traditiun- 
culas populum avocant, quas ipsi ad 
suam commoditatem probe commenti 


| sunt. Erasm. in Enarrat. i. Psalmi, edit. 
ann. 1515. 

44 Cum multa palam tradantur obser- 
vanda, que sacris in literis expresse non 
habentur; nonne idiote hee animadver- 
tentes facile murmurabunt, conquerentes 
cur tantz sibi imponantur sarcine, quibus 
et libertas Evangelica ita graviter ele- 
vatur? Nonne et facile retrahentur ab 
observantia institutionum LEcclesiastica- 
rum, quando eas in lege Christi animadver- 
terint non contineri? Sutor de Tralatione 
Bibliz, cap. 22. fol. 96. edit. Paris. ann. 
1526. 

45 Hieronym. lib. ii. Comment. in Esai. 
cap. 3. et lib. ix. in Esai. cap. 29. 





11. | 41 


OF THE REAL PRESENCE. 


How far the Real Presence of the body of Christ in the 
Sacrament is allowed or disallowed by us, I have at large 
declared in ‘another place. The sum is this: That in the 
receiving of the blessed Sacrament we are to distinguish 
between the outward and the inward action of the com- 
municant. In the outward, with our bodily mouth we 
receive really the visible elements of bread and wine; in 
the inward, we do by faith really receive the body and blood 
of our Lord; that is to say, we are truly and indeed made 
partakers of Christ crucified, to the spiritual strengthening 
of our inward man. ‘They of the adverse part have made 
such a confusion of these things, that for the first they do 
utterly deny, that after the words of consecration there 
remaineth any bread or wine at all to be received; and for 
the second, do affirm that the body and blood of Christ is 
in such a manner present under the outward shews of bread 
and wine, that whosoever receiveth the one (be he good or 
bad, believer or unbeliever) doth therewith really receive 
the other. We are, therefore, here put to prove that bread 
is bread, and wine is wine; a matter, one would think, that 
easily might be determined by common sense. ““ That which 
you see,” saith *St Augustine, “is the bread and the cup, 
which your very eyes do declare unto you.” But because 
we have to deal with men that will needs herein be senseless, 
we will for this time refer them to *Tertullian’s Discourse 
of the Five Senses, (wishing they may be restored to the 
use of their five wits again,) and ponder the testimonies 
of our Saviour Christ, in the sixth of John, and in the 
words of the institution, which they oppose against all sense, 
but in the end shall find to be as opposite to this fantastical 
conceit of theirs as any thing can be. 


' Sermon at Westminster before the | apud Bedam, in 1 Cor. x. et Ratrannum 
House of Commons, ann. 1620. | de Corp. et Sang. Dom. vel in Serm. de 
* Quod ergo vidistis, panis est et calix; | Verb. Dom. ut citatur ab Algero, lib. i. 
quod vobis etiam oculi vestri renunciant. | de Sacr. cap. 5. 
Aug. in Serm.de Sacram.apudFulgentium | * Tert. in lib. de Anima, cap. 17, cui 
in fine libelli de Baptismo Ethiopis, et | titulus, De Quinque Sensibus, 


42 ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 


Touching our Saviour’s speech of the eating of his flesh 
and the drinking of his blood, in the sixth of John, these 
five things specially may be observed: First, that the ques- 
tion betwixt our adversaries and us being, not whether Christ’s 
body be turned into bread, but whether bread be turned 
into Christ’s body, the words in St John, if they be pressed 
literally, serve more strongly to prove the former than the 
latter. Secondly, that this sermon was uttered by our Saviour 
above a year before the celebration of his Last Supper, 
wherein the Sacrament of his body and blood was instituted ; 
at which time none of his hearers could possibly have under- 
stood him to have spoken of the external eating of him in 
the Sacrament. Thirdly, that by the eating of the flesh of 
Christ and the drinking of his blood, there is not here meant 
an external eating or drinking with the mouth and throat 
of the body, (as the ‘Jews then, and the Romanists far more 
grossly than they have since, imagined,) but an internal 
and a spiritual, effected by a lively faith and the quickening 
Spirit of Christ in the soul of the believer. For ‘ *there 
is a spiritual mouth of the inner man,” as St Basil noteth, 
ςς wherewith he is nourished that is made partaker of the 
word of life, which is the bread that cometh down from 
heaven.” Fourthly, that this spiritual feeding upon the 
body and blood of Christ is not to be found in the Sacra- 
ment only, but also out of the Sacrament. Fifthly, that 
the eating of the flesh and the drinking of the blood here 
mentioned is of such excellent virtue, that the receiver is 
thereby made to remain in Christ and Christ in him, and 
by that means certainly freed from death, and assured of 
everlasting life. Which seeing it cannot be verified of the 
eating of the Sacrament, (whereof both the godly and the 
wicked are partakers,) it proveth, not only that our Saviour 
did not here speak of the sacramental eating, but further 
also, that the thing which is delivered in the external part 
of the Sacrament cannot be conceived to be really, but sacra- 
mentally only, the flesh and blood of Christ. 

The first of these may be plainly seen in the text, 
where our Saviour doth not only say, 7 am the bread of life, 


* John vi. 52. βάνων τοῦ λόγου τῆς ζωῆς, ὅς ἔστιν ἄρτος 
5 "Bote μέν τι καὶ νοητὸν στόμα τοῦ | ἐκ τοῦ οὐρανοῦ καταβάς. Basil. ἴῃ Psalm. 


ἔνδον ἀνθρώπου, ὦ τρέφεται μεταλαμ- Xxxiil. 


111. | OF THE REAL PRESENCE. 43 


(ver. 48), and, 7 am the living bread that came down from 
heaven, (ver. 51); but addeth also, in the 55th verse, For 
my flesh is meat indeed, and my blood is drink indeed. 
Which words, being the most forcible of all the rest, and 
those wherewith the simpler sort are commonly most deluded, 
might carry some shew of proof that Christ’s flesh and blood 
should be turned into bread and wine, but have no manner 
of colour to prove that bread and wine are turned into the 
flesh and blood of Christ. 

The truth of the second appeareth by the fourth verse, 
in which we find that this fell out not long before the 
Passover, and consequently a year at least before that last 
Passover wherein our Saviour instituted the Sacrament of his 
Supper. We willingly indeed do acknowledge, that that which 
is inwardly presented in the Ford’s Supper, and spiritually 
received by the soul of the faithful, is that very thing which 
is treated of in the sixth of John; but we deny, that it was 
our Saviour’s intention in this place to speak of that which is 
externally delivered in the Sacrament, and orally received by 
the communicant. And for our warrant herein, we need look 
no further than to that earnest asseveration of our Saviour in 
the 53d verse: Verily, verily I say unto you, Except ye eat 
the flesh of the Son of man, and drink his blood, ye have no 
life in you. Wherein there is not only an obligation laid 
upon them for doing of this, (which in no likelihood could be 
intended of the external eating of the Sacrament, that was not 
as yet in being,) but also an absolute necessity imposed, 7207 
precepti solum ratione, sed etiam medii. Now, to hold that 
all they are excluded from life which have not had the means 
to receive the Sacrament of the Lord’s Supper, is as untrue 
as it is uncharitable. And therefore many of the Papists 
themselves, as Biel, Cusanus, Cajetan, Tapper, Hessels, 
Jansenius, and others confess, that our Saviour in the sixth 
of John did not properly treat of the Sacrament. 

The third of the points proposed may be collected out 
of the first part of Christ’s speech, in the 35th and 36th 
verses: I am the bread of life: he that cometh to me shall 
never hunger; and he that believeth on me shall .never 
thirst. But I said unto you, That ye also have seen me, 
and believe not. But especially out of the last, from the 
61st verse forward: When Jesus knew im himself that his 


44 ANSWER TO A JESUIT’S CHALLENGE. | cHapP. 


disciples murmured at it, he said unto them, Doth this 
offend you? What then if you should see the Son of man 
ascend up where he was before? It is the spirit that 
quickeneth ; the flesh profiteth nothing: the words that I 
speak unto you, are spirit and life. But there are some 
of you that believe not. Which words Athanasius (or who- 
soever was the author of the tractate upon that place, 
Quicunque dixerit verbum in filiwum hominis) noteth our 
Saviour to have used, that his hearers might learn, ‘“ that 
those things which he spake were not carnal but spiritual. 
For how many could his body have sufficed for meat, that 
it should be made the food of the whole world? But 
therefore it was that he made mention of the Son of man’s 
ascension into heaven, that he might draw them from this 
corporal conceit, and that hereafter they might learn that 
the flesh which he spake of was celestial meat from above, 
and spiritual nourishment to be given by him. For the 
words which I have spoken unto you, saith he, are spirit 
and life” So likewise Tertullian: ‘ *Although he saith 
that the flesh profiteth nothing, the meaning of the speech 
must be directed according to the intent of the matter in 
hand. For, because they thought it to be a hard and an 
intolerable speech, as if he had determined that his flesh 
should be truly eaten by them; that he might dispose the 
state of salvation by the spirit, he premised, 76 is the spirit 
that quickeneth, and so subjoined, T'he flesh profiteth nothing, 
namely, to quicken, &c. “And because the Word was made 
flesh, it therefore was to be desired for causing of life, and 
to be devoured by hearing, and to be chewed by under- 


© "Or ἃ λέγει, οὐκ ἔστι σαρκικὰ, ἀλλὰ | edendam determinasset: ut in spiritu dis- 
πνευματικά" πόσοις γὰρ ἤρκει TO σῶμα | poneret statum salutis, premisit ; Spiritus 
πρὸς βρῶσιν, iva καὶ Tov κόσμου παντὸς | est qui Vivificat, atque ita subjunxit : caro 
ποῦτο τροφὴ γένηται; ᾿Αλλὰ διὰ τοῦτο nihil prodest, ad vivificandum scilicet. 
πῆς εἰς οὐρανοὺς ἀναβάσεως ἐμνημόνευσε | Tertul. de Resurrect. Carnis, cap. 97. 
τοῦ υἱοῦ τοῦ ἀνθρώπου, ἵνα τῆς σωματικῆς | 8 Quia et Sermo caro erat factus, proinde 
ἐννοίας αὐτοὺς ἀφελκύσῃ, Kat λοιπὸν THY | in causam vite appetendus, et devorandus 
εἰρημένην σάρκα βρῶσιν ἄνωθεν οὐράνιον, | auditu, et ruminandus intellectu, et fide 
καὶ πνευματικὴν τροφὴν παρ᾽ αὐτοῦ διδο- | digerendus. Nam et paulo ante carnem 
μένην μάθωσιν. ἃ γὰρ λελάληκα (φησὶν) | suam panem quoque ce@elestem pronuntia- 
ὑμῖν, πνεῦμα ἔστι Kai ζωή. Athanas. rat; urgens usquequaque per allegoriam 

7 Etsi carnem ait nihil prodesse, ex ma- | necessariorum pabulorum, memoriam pa- 
teria dictidirigendus est sensus. Nam quia | trum, qui panes et carnes Agyptiorum 
durum et intolerabilem existimaverunt ser- | preverterant divine vocationi. Idem 
monem ejus, quasi vere carnem suam illis | ibid. 





111. | OF THE REAL PRESENCE. 45 
standing, and to be digested by faith. For a little before 
he had also affirmed that his flesh was heavenly bread, urging 
still by the allegory of necessary food the remembrance of 
the Fathers, who preferred the bread and the flesh of the 
Egyptians before God’s calling.” Add hereunto the sentence 
of Origen: ‘**There is in the New Testament also a letter 
which killeth him that doth not spiritually conceive the 
things that be spoken. For if according to the letter you 
do follow this same which is said, Ewcept ye eat the flesh 
of the Son of man, and drink his blood, this letter killeth.” 
And those sayings which every where occur in St Augustine’s 
Tractates upon John: ‘How shall I send up my hand 
unto heaven, to take hold on Christ sitting there? Send 
thy faith, and thou hast hold of him.” ‘ '' Why preparest 
thou thy teeth and thy belly? Believe, and thou hast eaten.” 
«For this is to eat the living bread, to believe in him. 
He that believeth in him, eateth. He is invisibly fed, be- 
cause he is invisibly regenerated. He is inwardly a babe, 
inwardly renewed: where he is 
nourished.” 

The fourth proposition doth necessarily follow upon the 
third. For if the eating and drinking here spoken of be 
not an external eating and drinking, but an inward participa- 
tion of Christ by the communion of his quickening Spirit, 
it is evident that this blessing is to be found in the soul, 
not only in the use of the Sacrament of the Lord’s Supper, 
but at other times also. ‘It is no ways to be doubted 
by any one,” saith Fulgentius, “ that every one of the 


renewed, there is he 


® Est et in novo Testamento litera que | novus intus est : ubi novellatur, ibi satia- 
occidit eum, qui non spiritualiter ea que | tur. Id. ibid. Tract. 26. 
dicuntur adverterit. Si enim secundum 13 Nulli est aliquatenus ambigendum, 
literam sequaris hoc ipsum quod dictum | tunc unumquemque fidelium corporis san- 
est, Nisi manducaveritis carnem meam, | guinisque Dominici participem fieri, quan- 


et biberitis sanguinem meum, occidit hec 
litera. Orig. in Levit. cap. 10. Hom. vit. 

10 Quomodo in celum manum mittam, 
ut 101 sedentem teneam ? Fidem mitte, et 
tenuisti. Aug. in Evang. Johan. Tract. 50. 

‘Ut quid paras dentes et ventrem ἢ 
Crede, et manducasti. Id. ibid. Tract. 25. 

12 Credere enim in eum, hoc est mandu- 
care panem vivum. Qui credit in eum, 
manducat. Invisibiliter saginatur, quia 
invisibiliter renascitur. Infans intus est, 





do in Baptismate membrum Christi effici- 
tur; nec alienari ab illius panis calicisque 
consortio,, etiamsi antequam panem illum 
comedat, et calicem bibat, de hoc seculo in 
unitate corporis Christi constitutus absce- 
dat. Sacramenti quippe illius participa- 
tione ac beneficio non privatur, quando 
ipse hoc quod illud Sacramentum signifi- 
cat, invenitur. JF ulgentius, in fine libelli 
de Baptismo thiopis, Augustini nomine 


| citatus apud Bedam, in 1 Corinth. x. 


46 ANSWER TO A JESUITS CHALLENGE. | CHAP. 
faithful is made partaker of the body and blood of our 
Lord, when he is made a member of Christ in baptism; 
and that he is not estranged from the communion of that 
bread and cup, although before he eat that bread and drink 
that cup he depart out of this world, being settled in the 
unity of the body of Christ. For he is not deprived of the 
participation and the benefit of that Sacrament, when he is 
found to be that which this Sacrament doth signify.” And 
hereupon we see that divers of the Fathers do apply the 
sixth of John to the hearing of the word also, as Clemens 
Alexandrinus, ' Origen, Eusebius Ceesareensis, and others. 
“We are said to drink the blood of Christ,” saith ' Origen, 
“not only by way of the Sacraments, but also when we 
receive his word, wherein consisteth life; even as he himself 
saith: The words which I have spoken are spirit and life.” 
Upon which words of Christ Eusebius paraphraseth after 
this manner: “ Do not think that I speak of that flesh 
wherewith I am compassed, as if you must eat of that; 
neither imagine that I command you to drink my sensible 
and bodily blood: but understand well, that the words 
which I have spoken unto you are spirit and life. So that 
those very words and speeches of his are his flesh and blood, 
whereof who is partaker, being always therewith nourished 
as it were with heavenly bread, shall likewise be made par- 
taker of heavenly life. Therefore let not that offend you, 
saith he, which I have spoken of the eating of my flesh and 
of the drinking of my blood; neither let the superficial 
hearing of those things which were said by me of flesh and 


14 Clem. Alexan. Pedagog. lib.i. cap. 6. 
15 Orig. in Levit. cap. 10. Hom. vit. 


16 Bibere autem dicimur sanguinem 
Christi, non solum sacramentorum ritu, 
sed et cum sermones ejus recipimus, in 
quibus vita consistit, sicut et ipse dicit : 
Verba que locutus sum, spiritus et vita 
est. Origen in Num. cap. 24. Hom. xvi. 

17 Μη γὰρ τὴν σάρκα ἣν περίκειμαι 
νομίσητέ με λέγειν ὡς δέον αὐτὴν ἐσθίειν, 
μηδὲ τὸ αἰσθητὸν καὶ σωματικὸν αἷμα 
πίνειν ὑπολαμβάνετέ με προστάττειν" 
ἀλλ᾽ εὖ ἴστε ὅτι τὰ ῥήματα ἃ λελάληκα 
ὑμῖν πνεῦμώ ἐστι καὶ ζωή. ὥστε αὐτὰ 


, τς 
εἶναι τὰ ῥήματα καὶ τοὺς λόγους αὐτοῦ 


τὴν σάρκα καὶ τὸ αἷμα" ὧν ὁ μετέχων ἀεὶ 
ὡσανεὶ ἄρτῳ οὐρανίῳ πρεφόμενος, τῆς 
οὐρανίου μεθέξει ζωῆς. Μηδὲ οὖν, φησὶ, 
σκανδαλιζέτω ὑμᾶς τοῦτο ὃ περὶ βρώσεως 
τῆς ἐμῆς σαρκὸς καὶ περὶ πόματος τοῦ 
ἐμοῦ αἵματος εἴρηκα, μηδὲ ταραττέτω 
ὑμᾶς ἡ πρόχειρος ἀκοὴ τῶν περὶ τῆς σαρ- 
Kos καὶ αἵματος εἰρημένων μοι. Ταῦτα 
γὰρ οὐδὲν ὠφελεῖ αἰσθητῶς ἀκουόμενα, TO 
δὲ πνεῦμα ἐστὶ τὸ ζωοποῖουν τοὺς πνευμα- 
τικῶς ἀκούειν δυναμένους. Euseb. lib. iii. 
Ecclesiast. Theologie, cont. Marcell. 
Ancyran. MS. in publica Oxoniensis 
Academie Bibliotheca; et in privatis 
virorum doctissimorum, Ὁ. Richardi 
Montacutii et M. Patricii Junii. 


111. | OF THE REAL PRESENCE. 47 
blood trouble you. For these things, sensibly heard, profit 
nothing; but the spirit is it which quickeneth them that 
are able to hear spiritually.” Thus far Eusebius, whose 
words I have laid down the more largely, because they are 
not vulgar. 

There remaineth the fifth and last point, which is often- 
times repeated by our Saviour in this sermon; as in the 
50th verse: This is the bread which cometh down from 
heaven, that a man may eat thereof, and not die; and in 
the 51st: If any man eat of this bread, he shall live for 
ever; and in the 54th: Whoso eateth my flesh and drinketh 
my blood, hath eternal life; and in the 56th: He that eateth 
my flesh, and drinketh my blood, dwelleth in me, and I in 
him; and inthe 58th: This is that bread which came down 
from heaven: not as your fathers did eat manna, and are 
dead: he that eateth of this bread shall live for ever. 
Whereupon Origen rightly observeth the difference that is 
betwixt the eating of the typical or symbolical, (for so he 
calleth the Sacrament,) and the true body of Christ. Of the 
former thus he writeth: ‘That which is sanctified by 
the word of God and by prayer, doth not of its own nature 
sanctify him that useth it. For if that were so, it would 
sanctify him also which doth eat unworthy of the Lord; 
neither should any one for this eating be weak, or sick, or 
dead. For such a thing doth Paul shew, when he saith, 
For this cause many are weak and sickly among you, and 
many sleep.” Of the latter, thus: “ ' Many things may be 
spoken of the Word itself, which was made flesh, and true 
meat; which whosoever eateth shall certainly live for ever: 
which no evil person can eat. For if it could be, that he 
who continueth evil might eat the Word made flesh, (seeing 
he is the Word and the bread of life,) it should not have 


18 Quod sanctificatur per verbum Dei et 
per obsecrationem, non suapte natura sanc- 
tificat utentem. Nam id si esset, sanctifi- 
caret etiam illum, qui comedit indigne 
Domino: neque quisquam ob hunc esum 


infirmus aut egrotus fuisset, aut obdor- | 


misset. Nam tale quiddam Paulus de- 
monstrat, quum ait: Propter hoc inter vos 
infirmi et male habentes, et dormiunt 
multi. Origen in Mat. xy. 





19 Multa porro et de ipso Verbo dici 
possent, quod factum est caro, verusque 
cibus, quem qui comederit, omnino vivet 
in xternum; quem nullus malus potest 
edere. Etenim si fieri possit, ut qui malus 
adhuc perseveret, edat Verbum factum 
carnem, quum sit Verbum et panis vivus, 
nequaquam scriptum fuisset: Quisquis 
ederit panem hunc, vivet in eternum. 
Id. ibid. 


48 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
been written: Whosoever eateth this bread shall live for ever.” 
The like difference doth St Augustine also, upon the same 
ground, make betwixt the eating of Christ’s body sacra- 
mentally and really. For having affirmed that wicked men 
ἐς °may not ‘be said to eat the body of Christ, because they 
are not to be counted among the members of Christ ;” he 
afterward addeth: ‘ *'Christ himself saying, He that eateth 
my flesh and drinketh my blood, remaineth in me, and I 
in him, sheweth what it is, not sacramentally, but indeed, 
to eat the flesh of Christ and drink his blood; for this is 
to remain in Christ, that Christ likewise may remain in him. 
For he said this, as if he should have said, He that remaineth 
not in me, and in whom I do not remain, let not him say 
or think that he eateth my flesh or drinketh my blood.” 
And in another place, expounding those words of Christ 
here alleged, he thereupon inferreth thus: ‘‘ *This is there- 
fore to eat that meat and drink that drink; to remain in 
Christ, and to have Christ remaining in him. And by this, 
he that remaineth not in Christ, and in whom Christ abideth 
not, without doubt doth neither spiritually eat his flesh nor 
drink his blood; although he do carnally and visibly press 
with his teeth the Sacrament of the body and blood of Christ, 
and so rather eateth and drinketh the Sacrament of so great 
a thing for judgment to himself, because that, being unclean, 
he did presume to come unto the Sacraments of Christ.” 
Hence it is that we find so often in him, and in other 
of the Fathers, that the body and blood of Christ is com- 
municated only unto those that shall live, and not unto those 


20 Nec isti dicendi sunt manducare cor- 
pus Christi, quoniam nec in membris com- 
putandi sunt Christi. August. de Civit. 
Dei, lib. xxi. cap. 25. 

21 Denique ipse dicens, Qui manducat 
carnem meam, et bibit sanguinem meum, 
in me manet, et ego in eo; ostendit quid 
sit non sacramento tenus, sed revera man- 
ducare corpus Christi, et ejus sanguinem 
bibere: hoc est enim in Christo manere, ut 
in illo maneat et Christus. Sic enim hoc 
dixit, tanquam diceret: Qui non in me 
manet, et in quo ego non maneo, non se 
dicat aut existimet manducare corpus 


meum, aut bibere sanguinem meum. Id. 
ibid. 

22 Hoc est ergo manducare illam escam, 
et illum bibere potum ; in Christo manere, 
et illum manentem in se habere. Ac per 
hoc, qui non manet in Christo, et in quo 
non manet Christus, proculdubio nec man- 
ducat spiritualiter carnem ejus, nec bibit 
ejus sanguinem, licet carnaliter et visibi- 
liter premat dentibus sacramentum corporis 
et sanguinis Christi: sed magis tante rei 
sacramentum ad judicium sibi manducat 
et bibit, quia immundus presumpsit ad 
Christi accedere sacramenta. Id. in Evan- 
gel. Johan. Tract. 26. 


111. | OF THE REAL PRESENCE. 49 


that shall die for ever. ‘**He is the bread of life. He 
therefore that eateth life cannot die. For how should he 
die whose meat is life? how should he fail who hath a vital 
substance?” saith St Ambrose. And it is a good note of 
Macarius, that as men use to give one kind of meat to their 
servants and another to their children, so Christ, who 
***'created all things, nourisheth indeed evil and ungrateful 
persons; but the sons which he begat of his own seed, and 
whom he made partakers of his grace, in whom the Lord 
is formed, he nourisheth with a peculiar refection and food, 
and meat and drink beyond other men; giving himself unto 
them that have their conversation with his Father: as the 
Lord himself saith: He that eateth my flesh and drinketh 
my blood, remaineth in me, and I in him, and shall not 
see death.” Among the sentences collected by Prosper out 
of St Augustine, this also is one: “δ receiveth the 
meat of life, and drinketh the cup of eternity, who remaineth 
in Christ, and whose inhabiter is Christ. For he that is at 
discord with Christ, doth neither eat his flesh nor drink 
his blood; although to the judgment of his presumption he 
indifferently doth receive every day the sacrament of so great 
a thing.” Which distinction between the Sacrament and the 
thing whereof it is a sacrament, (and consequently between 
the sacramental and the real eating of the body of Christ,) 
is thus briefly and most excellently expressed by St Augustine 
himself in his exposition upon the sixth of John: “ The 
sacrament of this thing is taken from the Lord’s table; by 


°3 Hic est panis vite. Qui ergo vitam | θάνατον οὐ μὴ θεωρήσει. Macar. Egypt. 
manducat, mori non potest. Quomodo | Homil. xiv. 
enim morietur, cui cibus vita est? quo- 25 Hscam vite accipit, et #ternitatis 
modo deficiet, qui habuerit vitalem sub- | poculum bibit, qui in Christo manet, et 
stantiam ? Ambros. in Psal. exviii. Octo- | cujus Christus habitator est. Nam qui 
nar. 18. discordat a Christo, nec carnem ejus man- 

*4 Tlavra αὐτὸς ἔκτισε, καὶ τρέφει τοὺς ducat, nec sanguinem bibit ; etiamsi tante 
πονηροὺς Kat ἀχαρίστους, τὰ δὲ τέκνα ἃ rei sacramentum ad judicium sue pre- 
sumptionis quotidie indifferenter accipiat. 
μετέδωκεν ἐκ τῆς χάριτος αὑτοῦ, ἐν ois | Prosp. Sentent. 339. 
ἐμορφώθη ὁ Κύριος, ἰδίαν ἀνάπαυσιν καὶ 26 Hujus rei sacramentum, &c. demensa 
τροφὴν καὶ βρῶσιν καὶ πόσιν παρὰ τοὺς | Dominica sumitur; quibusdam ad vitam, 
λοιποὺς ἀνθρώπους ἐκτρέφει, καὶ δίδωσιν quibusdam ad exitium: res vero ipsa, 
ἑαυτὸν αὐτοῖς ἀναστρεφομένοις μετὰ τοῦ | cujus sacramentum est, omni homini ad 
πατρὸς αὐτοῦ" ὥς φησιν ὁ Kipwos,‘O τρώ- | vitam, nulli ad exitium, quicunque ejus 
ywv μου τὴν σάρκα, καὶ πίνων pov TO | particeps  fuerit. August. in Johan, 
αἷμα, ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ, καὶ | Tract. 20. 


ἐγέννησεν ἐκ TOU σπέρματος αὑτοῦ, καὶ οἷς 





D 


50 ANSWER TO A JESUIT’S CHALLENGE. [ cHaP. 


some unto life, by some unto destruction: but the thing 
itself whereof it is a sacrament, is received by every man 
unto life, and by none unto destruction, that is made par- 
taker thereof.” Our conclusion therefore is this: 

The body and blood of Christ is received by all unto 
life, and by none unto condemnation. 

But that substance which is outwardly delivered in the 
Sacrament, is not received by all unto life, but by 
many unto condemnation. 

Therefore that substance which is outwardly delivered 
in the Sacrament, is not really the body and blood 
of Christ. 

The first proposition is plainly proved by the texts 
which have been alleged out of the sixth of John. The 
second is manifest, both by common experience, and by the 
testimony of the Apostle, 1 Cor. xi. 17, 27, 29. We may 
therefore well conclude, that the sixth of Ἶ ohn is so far 
from giving any furtherance to the doctrine of the Romanists 
in this point, that it utterly overthroweth their fond opinion, 
who imagine the body and blood of Christ to be in such 
a sort present under the visible forms of bread and wine, 
that whosoever receiveth the one, must of force also really 
be made partaker of the other. 

The like are we now to shew in the words of the 
institution. For the better clearing whereof the reader may 
be pleased to consider, first, that the words are not, This 
shall be my body, nor, This is made, or, shall be changed 
into my body; but, T’his 1s my body. Secondly, that the 
word this can have relation to no other substance but that 
which was then present, when our Saviour spake that word ; 
which, as we shall make it plainly appear, was bread. 
Thirdly, that it being proved that the word this doth 
demonstrate the bread, it must of necessity follow, that 
Christ affirming that to be his body, cannot be conceived 
to have meant it so to be properly, but relatively and 
sacramentally. 

The first of these is by both sides yielded unto; so 
likewise is the third. For ‘this is impossible,” saith the 
gloss “upon-Gratian, “ that bread should be the body of 


Σ᾽ Hoc tamen est impossibile, quod | Dist. 11. cap. ὅδ. Panis est in altari. 
panis sit corpus Christi. De Consecrat. | Gloss. 


111. | OF THE REAL PRESENCE. 51 
Christ.” And ‘it cannot be,” saith Cardinal * Bellarmine, 
“that that proposition should be true, the former part 
whereof designeth bread, the latter the body of Christ; 
forasmuch as bread and the Lord’s body be things most 
diverse.” And therefore he confidently affirmeth, that ‘ “if 
the words, T'his is my body, did make this sense, This bread 
is my body, this sentence must either be taken tropically, 
that bread may be the body of Christ significatively, or 
else it is plainly absurd and impossible; for it cannot be,” 
saith he, ““ that bread should be the body of Christ.” For 
*¢ it is the nature of this verb substantive est, or is,” saith 
Salmeron, his fellow Jesuit, ‘that as often as it joineth 
and coupleth together things of diverse natures, which by 
the Latins are termed disparata, there we must of necessity 
run to a figure and trope;” and therefore ‘*'should we 
have been constrained to fly to a trope, if he had said, 
This bread is my body, this wine is my blood; because 
this had been a predication of disparates, as they call it.” 
Lastly, Doctor *Kellison also in like manner doth freely 
acknowledge, that ‘‘If Christ had said, This bread is my 
body, we must have understood him figuratively and meta- 
phorically.”. So that the whole matter of difference resteth 
now upon the second point, whether our Saviour, when he 
said, This is my body, meant any thing to be his body 
but that bread which was before him. A matter which easily 
might be determined, in any indifferent man’s judgment, by 
the words immediately going before: He took bread, and 
gave thanks, and brake, and gave it unto them, saying, 
This is my body which is given for you; this do in 
remembrance of me. Luke xxii. 19. For what did he 


°8 Non igitur potest fieri, ut vera sit 
propositio, in qua subjectum supponit 
pro pane, pradicatum autem pro corpore 
Christi. Panis enim et corpus Domini 
res diversissime sunt. Bellarmin. de 
Eucharist. lib. iii. cap. 19. 

39 Tbidem scripsit Lutherus, verba Evan- 
geliste, Hoc est corpus meum, hunc facere 
sensum, Hic panis est corpus meum: que 
sententia aut accipi debet tropice, ut panis 
sit corpus Christi significative; aut est 
plane absurda et impossibilis; nec enim 
fieri potest, ut panis sit corpus Christi. 
Id. lib. i. de Eucharist. cap. 1. 


30 Quarto ducimus argumentum a verbo 
illo substantivo est: cujus ingenium et 
natura est, ut quoties res diversarum natu- 
rarum, que Latinis dicuntur disparata, 
unit et copulat, ibi necessario ad figuram 
et tropum accurramus. Alphons. Salme- 
ron. Tom. 1x. Tractat. 20. 

31 Cogeremur ad tropum confugere, si 
aliter dixisset, nempe, Hic panis est cor- 
pus meum, Hoc vinum est sanguis meus ; 
quia esset predicatio disparatorum, ut 
vocant. Id. ib. 

82 Matth. Kellison, Survey of the new 
Religion, lib. viii. cap. 7. sect. 7. 

D2 


52 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


demonstrate here, and said was his body, but that which 
he gave unto his disciples? What did he give unto them, 
but what he brake? What brake he, but what he took ? 
and doth not the text expressly say, that he took bread? 
Was it not therefore of the bread he said, This is my 
body? And could bread possibly be otherwise understood to 
have been his body, but as a sacrament, and (as he himself 
with the same breath declared his own meaning) a memorial 
thereof ? 

If these words be not of themselves clear enough, but 
have need of further exposition, can we look for ἃ better 
than that which St Paul giveth of them, 1 Cor. x. 16: 
The bread which we break, is it not the communion of the 
body of Christ? Did not St Paul therefore so understand 
Christ, as if he had said, This bread is my body? And 
if Christ had said so, doth not Kellison confess, and right 
reason evince, that he must have been understood figura- 
tively? considering that it is simply impossible that bread 
should really be the body of Christ. If it be said, that 
St Paul by bread doth not here understand that which is 
properly bread, but that which lately was bread, but now 
is become the body of Christ, we must remember, that 
St Paul doth not only say, T'he bread, but, The bread which 
we break; which breaking, being an accident properly be- 
longing to the bread itself, and not to the body of Christ, 
(which, being in glory, cannot be subject to any more 
breaking,) doth evidently shew, that the Apostle by bread 
understandeth bread indeed. Neither can the Romanists 
well deny this, unless they will deny themselves, and confess 
that they did but dream all this while they have imagined 
that the change of the bread into the body of Christ is 
made by virtue of the sacramental words alone, which have 
not their effect until they have all been fully uttered. For 
the pronoun this, which is the first of these words, doth 
point to something which was then present. But no sub- 
stance was then present but bread; seeing, by their own 
grounds, the body of Christ cometh not in until the last 
word of that sentence, yea, and the last syllable of that 
word, be completely pronounced. What other substance, 
therefore, can they make this to signify, but this bread 
only ἢ 


III. } OF THE REAL PRESENCE. 53 


In the institution of the other part of the Sacrament 
the words are yet more plain, Matth. xxvi. 27, 28: He took 
the cup, and gave thanks, and gave it to them, saying, 
Drink ye all of it. For this is my blood of the new 
Testament; or, as St Paul and St Luke relate it, This: 
cup is the new Testament in my blood. That which he 
bid them all drink of is that which he said was his blood. 
But our Saviour could mean nothing but the wine when he 
said, Drink ye all of it; because this sentence was uttered 
by him before the words of consecration, at which time our 
adversaries themselves do confess that there was nothing in 
the cup but wine, or wine and water at the most. It was 
wine, therefore, which he said was his blood, even the fruit 
of the vine, as he himself termeth it. For as in the delivery 
of the other cup before the institution of the Sacrament, 
St Luke, who alone maketh mention of that part of the 
history, telleth us that he said unto his disciples, “J will 
not drink of the fruit of the vine, until the kingdom of 
God shall come; so doth St Matthew and St Mark like- 
wise testify, that at the delivery of the sacramental cup, 
when he had said, This is my blood of the new Testament, 
which is shed for many for the remission of sins, he also 
added, * But I say unto you, I will not drink henceforth 
of this fruit of the vine, until that day that I drink it 
new with you in my Father's kingdom. Now, secing it is 
contrary both to sense and faith, that wine, or the fruit of 
the vine, should really be the blood of Christ, (there being 
that formal difference in the nature of the things, that there 
is an utter impossibility that in true propriety of speech 
the one should be the other,) nothing in this world is more 
plain than, when our Saviour said it was his blood, he could 
not mean it to be so substantially, but sacramentally. 

And what other interpretation can the Romanists them- 
selves give of those words of the institution in St Paul: 
*This cup is the new Testament in my blood? How is 
the cup, or the thing contained in the cup, the new Testa- 
ment, otherwise than as a Sacrament of it? Mark how in 
the like case the Lord himself, at the institution of the 
first Sacrament of the old Testament, useth the same manner 


33 Luke xxii. 18. | 85 Touro τὸ ποτήριον ἡ καινὴ διαθήκν 
ρ 1 1K 
34 Matth. xxvi.29; Mar. xiv. 25. | ἐστὶν ἐν τῷ ἐμῷ αἵματι. 1 Cor. xi. 25. 


54: ANSWER TO A JESUIT’S CHALLENGE. [cHaP. 
of speech, Gen. xvii. 10: * This is my Covenant or Testa- 
ment, for the Greek word in both places is the same; and 
in the words presently following thus expoundeth his own 
meaning: “It shall be a Sten of the Covenant betwixt me 
and you. And generally for all sacraments the rule is 
thus laid down by St Augustine, in his Epistle to Bonifacius: 
«ς “Tf sacraments did not some manner of way resemble the 
things whereof they are sacraments, they should not be 
sacraments at all. And for this resemblance they do often- 
times also bear the names of the things themselves. As 
therefore the Sacrament of the body of Christ is after a 
certain manner the body of Christ, and the Sacrament of 
Christ’s blood is the blood of Christ, so likewise the Sacra- 
ment of faith is faith.” By the Sacrament of faith he 
understandeth baptism, of which he afterward allegeth that 
saying of the Apostle, Rom. vi. 4: We are buried with 
Christ by baptism into death; and then addeth: ‘“ *He 
saith not, We signify his burial, but he plainly saith, We 
are buried. ‘Therefore the Sacrament of so great a thing 
he would not otherwise call but by the name of the thing 
itself’’ And in his Questions upon Leviticus: ‘ “The thing 
that signifieth,” saith he, “ useth to be called by the name 
of that thing which it signifieth; as it is written, The seven 
ears of corn are seven years, (for he said not, They signify 
seven years,) and the seven kine are seven years; and many 
such like. Hence was that saying, The rock was Christ. 
For he said not, The rock did signify Christ; but as if 


36 Kai αὕτη ἡ διαθήκη ἣν διατηρήσεις 


ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν. Gen. xvii. 
10. 
37 Kai ἔσται ἐν σημείῳ (vel εἰς σημεῖον) 


διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν. Gen. 
xvii. 11. 

38. Si enim sacramenta quandam simili- 
tudinem earum rerum quarum sacramenta 
sunt non haberent, omnino sacramenta non 
essent. Ex hac autem similitudine ple- 
rumque etiam ipsarum rerum nomina ac- 
cipiunt. Sicut ergo secundum quendam 
modum sacramentum corporis Christi cor- 
pus Christi est, sacramentum sanguinis 
Christi sanguis Christi est ; ita sacramen- 
tum fidei fides est. Aug. Ep. 23. 

39 Non ait, Sepulturam significamus : 


sed prorsus ait, Consepulti sumus. Sacra- 
mentum ergo tant rei non nisi ejusdem 
rei vocabulo nuncupavit. Id. ibid. 

40 Solet autem res que significat, ejus 
rei nomine quam significat nuncupari, sicut 
scriptum est: Septem spice septem anni 
sunt (non enim dixit, Septem annos signi- 
ficant), et septem boves septem anni sunt : 
et multa hujusmodi. Hine est quod dic- 
tum est: Petra erat Christus. Non enim 
dixit, Petra significat Christum ; sed tan- 
quam hoc esset, quod utique per substan- 
tiam non hoc erat, sed per significationem. 
Sic et sanguis, quoniam propter vitalem 
quandam corpulentiam animam significat, 
in sacramentis anima dictus est. Aug. in 
Ley. Qu. 57. 


111. | OF THE REAL PRESENCE. 55 


it had been that very thing, which doubtless by substance 
it was not, but by signification. So also the blood, because 
for a certain vital corpulency which it hath it signifieth 
the soul, after the manner of sacraments it is called the soul.” 
Our argument therefore out of the words of the institution. 
standeth thus: 

If it be true that Christ called bread his body and wine 
his blood, then must it be true also, that the things 
which he honoured with those names cannot be really 
his body and blood, but figuratively and sacramentally. 

But the former is true; therefore also the latter. 

The first proposition hath been proved by the undoubted 
principles of right reason, and the clear confession of the 
adverse part; the second by the circumstances of the text 
of the Evangelists, by the exposition of St Paul, and by 
the received grounds of the Romanists themselves. The 
conclusion therefore resteth firm; and so we have made it 
clear, that the words of the institution do not only not 
uphold, but directly also overthrow, the whole frame of 
that which the Church of Rome teacheth touching the 
corporal presence of Christ under the forms of bread and 
wine. 

If I should now lay down here all the sentences of the 
Fathers which teach that that which Christ called his body 
is bread in substance, and the body of the Lord in signifi- 
cation and sacramental relation, I should never make an end. 
Justin Martyr, in his Apology to Antoninus the Emperor, 
telleth us that the bread and the wine, even that ““ *!sancti- 
fied food wherewith our blood and flesh by conversion are 
nourished,” is that which “ we are taught to be the flesh 
and blood of Jesus incarnate.” Irenzus, in his 4th book 
against Heresies, saith that our Lord, “ “taking bread of 
that condition which is usual among us, confessed it to be 
his body;” and ‘the cup” likewise, containing ‘ that 


4) Ἐὐχαρισθεῖσαν τροφὴν, ἐξ ἧς αἷμα | que est secundum nos, accipiens panem, 
Kal σάρκες κατὰ μεταβολὴν τρέφονται | suum corpus esse confitebatur; et tempe- 
ἡμῶν, ἐκείνου Tov σαρκοποιηθέντος Ἰησοῦ | ramentum calicis suum sanguinem con- 
Kal σάρκα καὶ αἷμα ἐδιδάχθημεν εἶναι. | firmavit. Iren. lib. iv. cap. 57. 

Just. Apolog. 11. 48 Calicem, qui est ex ea creatura que 

*2 Quomodo autem juste Dominus, si | est secundum nos, suum sanguinem con- 
alterius patris existit, hujus conditionis, | fessus est. Id. lib. iv. cap. 32. 


56 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
creature which is usual among us, his blood.” And in his 
5th book he addeth: ‘ “That cup which is a creature, 
he confirmed to be his blood which was shed, whereby he 
increaseth our blood; and that bread which is of the crea- 
ture, to be his body, whereby he increaseth our bodies. 
Therefore when the mixed cup and the broken bread doth 
receive the word of God, it is made the Eucharist of the 
blood and body of Christ, whereby the substance of our flesh 
is increased and doth consist.” Our Lord, saith Clemens 
Alexandrinus, “6 “did bless wine, when he said, Take, drink, 
this is my blood, the blood of the vine.” Tertullian: “Christ, 
“taking bread, and distributing it to his disciples, made it 
his body, saying, T'his is my body; that is, the figure of 
my body.” Origen: “That meat which is sanctified by 
the word of God and by prayer, as touching the material 
part thereof, goeth into the belly, and is voided into the 
draught; but as touching the prayer which is added, 
according to the proportion of faith it is made profitable, 
enlightening the mind, and making it to behold that which 
is profitable. Neither is it the matter of bread, but the 
word spoken over it, which profiteth him that doth not 
unworthily eat thereof. And these things I speak of the 
typical and symbolical body,” saith Origen. In the Dialogues 
against the Marcionites, collected for the most part out of 
the writings of Maximus, who lived in the time of the 
Emperors Commodus and Severus, Origen, who is made the 
chief speaker therein, is brought in thus disputing against 


44 Eum calicem qui est creatura, suum 
sanguinem qui effusus est, ex quo auget 
nostrum sanguinem; et eum panem qui 
est a creatura, suum corpus confirmavit, ex 
quo nostra auget corpora. Quando ergo et 
mixtus calix et fractus panis percipit ver- 
bum Dei, fit Eucharistia sanguinis et cor- 
poris Christi, ex quibus augetur et consistit 
carnis nostre substantia. Id. lib. v. cap. 2. 
edit. Colon. ann. 1596. 

45 Ἐὐλόγησέν γε τὸν οἶνον, εἴπων, 
Λάβετε, πίετε" τοῦτό μου ἐστὶ τὸ αἷμα, 
αἷμα τῆς ἀμπέλου. Clem. Alex. Pedag. 
lib. ii. cap. 2. 

46 Acceptum panem et distributum dis- 
cipulis, corpus suum illum fecit, Hoc est 


corpus meum dicendo, id est, figura cor- 
porismei. Tertul.advers. Marcion. lib. iv. 
cap. 40. 


47 Tlle cibus, qui sanctificatur per ver- 
bum Dei perque obsecrationem, juxta id 
quod habet materiale, in ventrem abit, et 
in secessum ejicitur: ceterum juxta pre- 
cationem que illi accessit, proportione fidei 
fit utilis, efficiens ut perspicax fiat animus, 
spectans ad id quod utileest. Necmateria 
panis, sed super illum dictus sermo est, qui 
prodest non indigne Domino comedenti 
illum. Et hee quidem de typico sym- 
bolicoque corpore. Origen. in Matth. 
cap. XV. 


111. | OF THE REAL PRESENCE. 5] 
the heretics: “510 Christ, as these men say, were without 
body and blood, of what kind of flesh, or of what body, 
or of what kind of blood, did he give the bread and the 
cup to be images of, when he commanded his disciples by 
them to make a commemoration of him?” St Cyprian also 
noteth, “that it was wine, even the fruit of the vine, which 
the Lord said was his blood; and that ‘flour alone, or 
water alone, cannot be the body of our Lord, unless both 
be united and coupled together, and kneaded into the lump 
of one bread.” And again, that “‘*'the Lord calleth bread 
his body, which is made up by the uniting of many corns hi 
and “ wine his blood, which is pressed out of many clusters 
of grapes, and gathered into one” liquor. Which I find 
also word for word in a manner transcribed in the Com- 
mentaries upon the Gospels, attributed unto *°' Theophilus, 
Bishop of Antioch; whereby it appeareth, that in those 
elder times the words of the institution were no otherwise 
conceived than as if Christ had plainly said, This bread 
is my body, and, This wine is my blood; which is the 
main thing that we strive for with our adversaries, and for 
which the words themselves are plain enough; the substance 
whereof we find thus laid down in the Harmony of the 
Gospels, gathered, as some say, by Tatianus, as others, by 
Ammonius, within the second or the third age after Christ: 
«Having taken the bread, then afterward the cup of wine, 
and testified it to be his body and blood, he commanded 
them to eat and drink thereof, forasmuch as it was the 
memorial of his future passion and death.” 


48 Ei δ᾽, ws οὗτοι φασὶν, ἄσαρκος καὶ 
ἄναιμος ἣν, ποίας σαρκὸς, ἢ τίνος σώμα- 
τος, ἢ ποίου αἵματος εἰκόνας διδοὺς ἄρτον 
τε καὶ ποτήριον, ἐνετέλλετο τοῖς μαθη- 
ταῖς διὰ τούτων τὴν ἀνάμνησιν αὐτοῦ 
ποιεῖσθαι ;: Orig. Dial. 111. 

49 Qua in parte invenimus calicem 
mixtum fuisse quem Dominus obtulit, et 
vinum fuisse quod sanguinem suum dixit. 
Cypri. Epist. 1, Χ 11. sect. 6. 

5° Nec corpus Domini potest esse farina 
sola, aut aqua sola; nisi utrumque aduna- 
tum fuerit et copulatum, et panis unius 
compage solidatum. Id. ibid. sect. 10. 

°! Nam quando Dominus corpus suum 
panem vocat de multorum granorum adu- 


natione congestum, populum nostrum, 
quem portabat, indicat adunatum: et 
quando sanguinem suum vinum appellat, 
de botris atque acinis plurimis expressum 
atque in unum coactum, gregem item nos- 
trum significat, commixtioneadunate mul- 
titudinis copulatum. Id. Epist. Lxxvr. 
sect. 4. 

52 Theoph. Antioch. in Evan. lib. i. p. 152. 
Tom. 11. Bibliothec. Patr. edit. Colon. 

58. Mox accepto pane, deinde vini calice, 
corpus esse suum ac sanguinem testatus, 
manducare illos jussit et bibere; quod ea 
sit future calamitatis sue mortisque me- 
moria. Ammon. Harmon. Evang. Tom. 
111. Biblioth. Patr. p. 28. 


58 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 

To the Fathers of the first three hundred years we 
will now adjoin the testimonies of those that flourished in 
the ages following. The first whereof shall be Eusebius, 
who saith that our Saviour ‘delivered to his disciples the 
symbols of his divine dispensation, commanding them to 
make the image of his own body;” and “ appointing them 
to use bread for the symbol of his body;” and that we 
still ‘* celebrate upon the Lord’s table the memory of his 
sacrifice by the symbols of his body and blood, according 
to the ordinances of the New Testament.” Acacius, who 
succeeded him in his bishopric, saith that ‘* “the bread and 
wine sanctifieth them that feed upon that matter ;” acknow- 
ledging thereby that the material part of those outward 
elements do still remain. “Ἅ In the Church,” saith * Macarius, 
‘‘is offered bread and wine, the type of his flesh and blood ; 
and they which are partakers' of the visible bread do spirit- 
ually eat the flesh of the Lord.” Christ, saith St *Jerome, 
“did not offer water, but wine, for the type of his blood.” 
St Augustine bringeth in our Saviour thus speaking of this 
matter: ““ © You shall not eat this body which you see, nor 
drink that blood which they shall shed that will crucify 
me. I have commended a certain Sacrament unto you, that 
being spiritually understood will quicken you.” The same 
Father in another place writeth, that “Christ admitted Judas 
to “that banquet wherein he commended and delivered unto 
his disciples the figure of his body and blood;” but, as he 


54 Te σύμβολα τῆς ἐνθέου οἰκονομίας | καὶ οἶνος, ἀντίτυπον τῆς σαρκὸς αὐτοῦ καὶ 
τοῖς αὑτοῦ παρεδίδου μαθηταῖς, τὴν εἰκόνα 
ποῦ ἰδίου σώματος ποιεῖσθαι παρακελευό- 
Euseb. lib. viii. Demonst. Evang. 


ee, aod eee , , 
Tov αἵματος" καὶ οἱ μεταλαμβάνοντες ἐκ 
ποῦ φαινομένου ἄρτου πνευματικῶς τὴν 


τοῦ Κυρίου ἐσθίουσι. Macar. 


σάρκα 


μενος. 
in fine cap. 1. figypt. Homil. xxvit. 
55 Ἄρτῳ δὲ χρῆσθαι συμβόλῳ τοῦ ἰδίου 59 In typo sanguinis sui non obtulit 


aquam, sed vinum. Hieronym. lib. ii. 
advers. Jovinian. 

60 Non hoc corpus quod videtis mandu- 
caturi estis, et bibituri illum sanguinem, 


σώματος παρεδίδου. Id. ibid. 
56 Ππρύτου δῆτα τοῦ θύματος THY μνήμην 
ἐπὶ τραπέζης ἐκτελεῖν, διὰ συμβόλων 


- = ΄- , 
ποῦ TE σώματος αὐτοῦ Kal τοῦ σωτηρίου 


αἵματος, κατὰ θεσμοὺς τῆς καινῆς διαθήκης 
παρειληφότες. Id. lib. i. Demonstr. cap. 
ult. 

57 Panis vinumque ex hac materia ves- 
centes sanctificat. Acac. in Gen. ii. Grec. 
Caten. in Pentateuch. Zephyro interp. 

58 Ἐν τῇ ἐκκλησίᾳ προσφέρεται ἄρτος 


quem fusuri sunt qui me crucifigent. 
Sacramentum aliquod vobis commendavi : 
spiritualiter intellectum vivificabit vos. 
Augustin. in Psal. xcviii. 

61 Adhibuit ad convivium, in quo cor- 
poris et sanguinis sui figuram discipulis 
commendavit et tradidit. Id.in Psal. iii. 


111. | OF THE REAL PRESENCE. 59 
elsewhere “addeth, “they did eat that bread which was 
the Lord himself; he the bread of the Lord against the 
Lord.” Lastly: “The Lord,” saith he, * “did not doubt 
to say, This is my body, when he gave the sign of his 
body.” 

So the author of the homily upon the 22d Psalm, among 
the works of Chrysostom: “This table he hath prepared 
for his servants and handmaids in their sight, that he might 
every day, for a similitude of the body and blood of Christ, 
shew unto us in a sacrament bread and wine after the 
order of Melchisedec.” And St Chrysostom himself, in his 
Epistle written to Casarius against the heresy of Apollinarius: 
«<6 As, before the bread be sanctified, we call it bread, but 
when God’s grace hath sanctified it by the means of the 
priest, it is delivered from the name of bread, and is reputed 
worthy the name of the Lord’s body, although the nature 
of the bread remain still in it; and it is not called two 
bodies, but one body of God’s Son: so likewise here, the divine 
nature residing in the body of Christ, these two make one 
Son and one person.” In the selfsame manner also do 
Theodoret, Gelasius, and Ephramius proceed against the 
Eutychian heretics. 'Theodoret, for his part, layeth down 
these grounds: That our Saviour, ‘°*in the delivery of 
the mysteries, called bread his body, and that which was 
mixed” in the cup “ his blood:” that “he ‘changed the 
names, and gave to the body the name of the symbol” or 


62 Tlli manducabant panem Dominum : 
ille panem Domini contra Dominum. 
Id. in Evang. Johan. Tract. L1x. 

63 Non enim Dominus dubitavit dicere, 
Hoc est corpus meum, cum signum daret 
corporis sui. Aug. contr. Adimant. cap. 
12. 

64 Istam mensam preparavit servis et 
ancillis in conspectu eorum, ut quotidie, 
in similitudinem corporis et sanguinis 
Christi, panem et vinum secundum ordi- 
nem Melchisedec nobis ostenderet in 
sacramento. In Psal. xxii. Chrysost. 
Tom. 1. 

65 Sicut enim, antequam sanctificetur 
panis, panem nominamus; divina illum 
sanctificante gratia, mediante sacerdote, 
liberatus est quidem ab appellatione panis, 
dignus autem habitus est Dominici corpo- 


ris appellatione, etiamsi natura panis in 
ipso permansit; et non duo corpora, sed 
unum Filii corpus predicatur: sic et hic, 
divina inundante corporis natura (vel po- 
tius, divina natura in corpore insidente: 
Grece enim ἐνιδρυσάσης hic legitur in 
MS. Bibliothece Florentine exemplari, 
unde ista transtulit Petrus Martyr ) unum 
filium, unam personam, utraque hec fe- 
cerunt. Chrysost. ad Casarium mona- 
chum. 

66 Ἔν δὲ ye τῶν μυστηρίων παραδόσει 
σῶμα Tov ἄρτον ἐκάλεσε, καὶ αἷμα τὸ 
κρᾶμα. Theod. Dialog. 1. 
fol. 8. edit. Rom. ann. 1547. 

67 Ὃ δέ ye σωτὴρ ὁ ἡμέτερος ἐνήλλαξε 


"AtTpet Tos, 


τὰ ὀνόματα" Kal TH μὲν σώματι TO TOU 
συμβόλου τέθεικεν ὄνομα, τῷ δὲ συμβόλῳ 


τὸ τοῦ σώματος. Ib. 


60 


ANSWER TO A JESUIT’S CHALLENGE. [cHae. 
sign, ““ and to the symbol the name of the body:” that he 
“honoured the visible symbols with the name of his body 
and blood; not changing the nature, but adding grace to 
nature:” and that “this most holy food is a symbol and 
type of those things whose names it beareth,” to wit, 
*< of the body and blood of Christ.” Gelasius writeth thus: 
«©The Sacraments which we receive of the body and blood 
of Christ are a divine thing, by means whereof we are 
made partakers of the divine nature; and yet the substance 
or nature of bread and wine doth not cease to be. And 
indeed the image and the similitude of the body and blood 
of Christ are celebrated in the action of the mysteries. It 
appeareth, therefore, evidently enough unto us, that we are 
to hold the same opinion of the Lord Christ himself which 
we profess, celebrate, and are, in his image; that as” those 
Sacraments, ‘‘ by the operation of the holy Spirit, pass into 
this, that is, into the divine substance, and yet remain in 
the propriety of their own nature; so that principal mystery 
itself, whose force and virtue they truly represent,” should 
be conceived to be, namely, to consist of two natures, 
divine and human; the one not abolishing the truth of the 
other. Lastly, Ephramius, the Patriarch of Antioch, having 
spoken of the distinction of these two natures in Christ, and 
said, that ““ πο man having understanding could say, that 
there was the same nature of that which could be handled, 


*8 Ta ὁρώμενα σύμβολα τῇ τοῦ cwua- | sic illud ipsum mysterium principale, 
cujus nobis efficientiam virtutemque vera- 
citer representant, &c. Gelas. de Duab. 
Natur. in Christo, contra Eutychen. 

Τὶ Ἀλλ᾽ οὐδεὶς ἂν εἰπεῖν δύναται νοῦν 
ἔχων, ὡς ἡ αὐτὴ φύσις Ψψηλαφητοῦ καὶ 
ἀψηλαφήτου, καὶ ὁρατοῦ καὶ ἀοράτου. 
οὕτως καὶ τὸ παρὰ τῶν πιστῶν λαμβανό- 


τος καὶ αἵματος προσηγορίᾳ τετίμηκεν, 
οὐ τὴν φύσιν μεταβαλων, ἀλλὰ τὴν χάριν 
τῇ φύσει προστεθεικώς. Ibid. 

69 Σύμβολόν τε καὶ τύπον ἐκείνων, ὧν 
καὶ Tas προσηγορίας ἐδέξαντο. Ibid. 

70 Certa sacramenta que sumimus cor- 
poris et sanguinis Christi, divina res est, 
propter quod et per eadem divine effici- 
mur consortes nature : et tamen esse non 


μενον σῶμα Χριστοῦ, καὶ τῆς αἰσθητῆς 
οὐσίας οὐκ εξίσταται (Schottus the Jesuit 


desinit substantia vel natura panis et vini. 
Et certe imago et similitudo corporis et 
sanguinis Christi in actione mysteriorum 
celebrantur. Satis ergo nobis evidenter 
ostenditur, hoc nobis in ipso Christo Do- 
mino sentiendum, quod in ejus imagine 
profitemur, celebramus, et sumus: ut sicut 
in hance, scilicetin divinam, transeant, sanc- 
to Spiritu perficiente, substantiam, perma- 
nentes tamen in sue proprietate nature ; 


translateth this, e¢ sensibilis essenti@ non 
cognoscitur, which is a strange interpreta- 
tion, if you mark it) καὶ τῆς νοητῆς ἀδιαί- 
peTov μένει χάριτος" Kal τὸ βάπτισμα δὲ 
πνευματικὸν ὅλον γενόμενον, καὶ ἕν ὑπέρ- 
χον, καὶ τὸ ἴδιον τῆς αἰσθητῆς οὐσίας, τοῦ 
ὕδατος λέγω, διασώζει, καὶ ὃ γέγονεν οὐκ 
ἀπώλεσεν. Ephremius de Sacris Antio- 
chie Legib. lib. i. in Photii Bibliotheca, 
Cod. 229. 


111. | OF THE REAL PRESENCE. 61 


and of that which could not be handled, of that which was 
visible, and of that which was invisible;” addeth, ** And 
even thus the body of Christ which is received by the 
faithful,” (the Sacrament he meaneth,) ‘ doth neither depart 
from its sensible substance, and yet remaineth undivided 
from intelligible grace; and baptism, being wholly made 
spiritual, and remaining one, doth both retain the property 
of its sensible substance, (of water, I mean,) and yet loseth 
not that which it is made.” 

Thus have we produced evidences of all sorts, for con- 
firmation of the doctrine by us professed touching the blessed 
Sacrament, which cannot but give sufficient satisfaction to 
all that with any indifferency will take the matter into their 
consideration. But the men with whom we have to deal are 
so far fallen out with the truth, that neither sense nor 
reason, neither authority of Scriptures or of Fathers, can 
persuade them to be friends again with it; unless we shew 
unto them in what Pope’s days the contrary falsehood was 
first devised. If nothing else will give them content, we 
must put them in mind, that about the time wherein Soter 
was Bishop of Rome, there lived a cozening companion, 
called Marcus, whose qualities are thus set out by an ancient 
Christian, “who was famous in those days, though now his 
name be unknown unto us: 


~~” / 
Εἰδωλοποιὲ Mapke, καὶ τερατοσκόπε, 
, ~ γ ~ , 
᾿Αστρολογικῆς ἔμπειρε καὶ μαγικῆς τέχνης, 
» Ὁ , ‘al ‘ \ διδά 
At ὧν κρατύνεις τῆς πλάνης τὰ ὀιθάγματα, 
Σημεῖα δεικνὺς τοῖς ὑπὸ σοῦ πλανωμένοις, 
᾿Αποστατικῆς δυνάμεως ἐγχειρήματα, 
el - ΄ ᾽ 
A σοὶ χορηγεῖ σὸς πατὴρ Σατᾶν αεὶ 
᾽ ᾽ =~ ai \ ΄σ 
At ἀγγελικῆς δυνάμεως ᾿Αζαζὴλ ποιειν, 


Ν \ / ? ΄ , 
ἔχων σε πρόδρομον ἀντιθέου Tavoupytdas. 


Where, first, he chargeth him to have been an_idol- 
maker; then he objecteth unto him his skill in astrology 
and magic, by means whereof, and by the assistance of 
Satan, he laboured with a shew of miracles to win credit 
unto his false doctrines amongst his seduced disciples; and 


72 Vet. auctor citatus ab Irenzo, lib. i. cap. 12. 


62 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
lastly, he concludeth that his father the devil had employed 
him as a forerunner of his antithean craft, or his antichristian 
deceivableness of unrighteousness, if you will have it in the 
Apostle’s language. For he was indeed the devil’s fore- 
runner, both for the “idolatries and sorceries which afterward 
were brought into the East, and for those “Romish fornica- 
tions and enchantments wherewith the whole West was 
corrupted by that man of sin, “whose coming was foretold 
to be after the working of Satan, with all power, and 
signs, and lying wonders. And that we may keep ourselves 
within the compass of that particular which now we have 
in hand, we find in Ireneus that this arch-heretic made 
special use of his juggling feats to breed a persuasion in 
the minds of those whom he had. perverted, that in the 
cup of his pretended Eucharist he really delivered them 
blood to drink. For ‘ “feigning himself to consecrate the 
cups filled with wine, and extending the words of invoca- 
tion to a great length, he made them to appear of a purple 
and red colour, to the end it might be thought that the 
grace which is above all things did distil the blood thereof 
into that cup by his invocation.” And even according to 
this precedent we find it fell out afterwards, that the prin- 
cipal and most powerful means whereby the like gross conceit 
of the guttural eating and drinking of the body and blood 
of Christ was at the first fastened upon the multitude, and 
in process of time more deeply rooted in them, were such 
delusions and feigned apparitions as these; which yet that 
great schoolman himself, Alexander of Hales, confesseth to 
happen sometimes, either by ‘‘ “the procurement of man,” 
or by “the operation of the devil.” Paschasius Radbertus, 
who was one of the first setters forward of this doctrine in 
the West, spendeth a large chapter upon this point, wherein 
he telleth us, “that Christ in the Sacrament did shew him- 

77 Humana procuratione, vel forte dia- 
bolica operatione. Alex. Halens. Summ. 
Theolog. Part. iv. Quest. x1. Memb. 2. 
Art. 4. Sect. 3. 


78 Nemo qui sanctorum vitas et exempla 
legerit, potest ignorare, quod sepe hec 


TEMA DOCK) οὐ. ale 

74 Apoc. xviii. 3, 23. 

75 2 Thess. ii. 9. 

76 Tlotypia οἴνῳ κεκραμένα προσποίου- 
μενος εὐχαριστεῖν, καὶ ἐπὶ πλέον ἐκτείνων 
Tov λόγον τῆς ἐπικλήσεως, πορφύρεα καὶ 


ἐρυθρὰ ἀναφαίνεσθαι ποῖει" ὡς δοκεῖν τὴν 
ἀπὸ τῶν ὑπὲρ τὰ ὕλα χάριν τὸ αἷμα τὸ 
ἑαντῆς στάζειν ἐν τῷ ἐκείνῳ ποτηρίῳ διὰ 
THs ἐπικλήσεως αὐτοῦ. Tren. lib. i. cap. 9. 


mystica corporis et sanguinis sacramenta, 
aut propter dubios, aut certe propter ar- 
dentius amantes Christum, visibili specie 
in agni forma, aut in carnis et sanguinis 


111. | OF THE REAL PRESENCE. 63 
self ‘‘ oftentimes in a visible shape, either in the form of a 
lamb, or in the colour of flesh and blood, so that while 
the host was a breaking or an offering, a lamb in the 
priest’s hands, and blood in the chalice should be seen as 
it were flowing from the sacrifice, that what lay hid in a 
mystery might to them that yet doubted be made manifest 
in a miracle.” And specially in that place he insisteth upon 
a narration which he found in gestis Anglorum, (but de- 
served well to have been put into gesta Romanorum for 
the goodness of it,) of one Plecgils or Plegilus, a priest, 
how an angel shewed Christ unto him in the form of a 
child upon the altar, whom first he took into his arms and 
kissed, but ate him up afterwards, when he was returned 
to his former shape again. Whereof arose that jest which 
Berengarius was wont to use: “This was a proper piece 
of the knave indeed, that whom he had kissed with his 
mouth he would devour with his teeth.” 

But there are three other tales of singular note, which, 
though they may justly strive for winning of the whetstone 
with any other, yet for their antiquity have gained credit 
above the rest, being devised, as it seemeth, much about 
the same time with that other of Plegilus, but having 
relation unto higher times. The first was had out of the 
English legends too, as *Johannes Diaconus reporteth it in 
the life of Gregory the First, of a Roman matron, who 
found a piece of the sacramental bread turned into the 
fashion of a finger, all bloody; which afterwards, upon the 
prayers of St Gregory, was converted to its former shape 
again. The other two were first coined by the Grecian 
liars, and from them conveyed unto the Latins, and regis- 
tered in the book which they called Vitas Patrwm, which being 
commonly believed to have been collected by St *'Jerome, 
and accustomed to be read ordinarily in every monastery, 


colore monstrata sint; quatenus de se 
Christus clementer adhuc non credentibus 
fidem faceret : ita ut dum oblata frangitur 
vel offertur hostia, videretur agnus in 
manibus, et cruor in calice, quasi ex 
immolatione profluere; ut quod latebat in 
mysterio, patesceret adhuc dubitantibus in 
miraculo. Paschas. de Corp. et Sang. 
Dom. cap. 14. 

79 Speciosa certe pax nebulonis; ut cui 


oris prebuerat basium, dentium inferret 
exitium. Gulielm. Malmsbur. de Gestis 
Reg. Anglor. lib. iii. 

80 Johan. Diac. Vit. Greg. lib. ii. 
cap. 41. 

81 Sanctus Hieronymus presbyter ipsas 
Sanctorum Patrum Vitas Latino edidit 
sermone. Paschas. Radbert. in Epist. ad 
Frudegard. Consule libros Carolinos, de 
Imaginib. lib. iv. cap. 11. 


64 ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 
gave occasion of further spread, and made much way for 
the progress of this mystery of iniquity. The former of 
these is not only related “there, but also in the legend of 
Simeon Metaphrastes, (which is such another author among 
the Grecians as Jacobus de Voragine was among the Latins,) 
in the “life of Arsenius, how that a little child was seen 
upon the altar, and an angel cutting him into small pieces 
with a knife, and receiving his blood into the chalice, as 
long as the priest was breaking the bread into little parts. 
The latter is of a certain Jew, receiving the Sacrament at 
St Basil’s hands, converted visibly into true flesh and blood, 
which is expressed by Cyrus Theodorus Prodromus in this 
tetrastich : 


γ΄ ~ - a ol 
Χριστιανῶν ποτὲ παῖζε θυηπολίην EBep υἱὸς; 
» ? , , \ yA iy 12 ἃ) > 5 
Ἄρτον T εἰσοροων, καὶ αἴθοπα κανῷ ἐπ᾿ οἶνον 
ε > »»ἢ ε \ 

Tov δ᾽ ὡς οὖν ἐνόησε Βασιλείου κέαρ ἁγνον, 

,ὔ ε 7, \ > 9 , > ’ 
Πσρσυνέν οἱ payee, Ta δ᾽ ἐπὶ κρέας αἷμα T ἀμείφθη. 


But the chief author of the fable was a cheating fellow, 
who, “that he might le with authority, took upon him the 
name of Amphilochius, St Basil’s companion, and set out 
a book of his life, “fraught with leasings, as Cardinal 
Baronius himself acknowledgeth. St Augustine’s conclusion, 
therefore, may here well take place: ‘Let those things 
be taken away which are either fictions of lying men, or 
wonders wrought by evil spirits. For either there is no 
truth in these reports, or if there be any strange things 
done by heretics, we ought the more to beware of them, 
because, when the Lord had said that certain deceivers should 
come, who by doing of some wonders should seduce, if it 
were possible, the very elect, he very earnestly commended 


82 Inter sententias Patrum, a Pelagio 
Romane ecclesie diacono Latine versas, 
libell. 18, cui titulus de Providentia, vel 
Previdentia; sive, ut in Photii Biblio- 
theca habetur, Cod. 98. περὶ διορατικῶν. 

83 Tom. iv. Surii, p. 257, edit. Colon. 
ann, 1573. 

84 Nomen Amphilochii ad mentiendum 
accepit. Baron. Tom. 1v.ann.369, sect.43. 

85 Scatens mendaciis. Id. ibid. ann. 
363, sect. δῦ, 


86 Removeantur ista vel figmenta men- 
dacium hominum, vel portenta fallacium 
spirituum. Aut enim non sunt vera que 
dicuntur; aut si hereticorum aliqua mira 
facta sunt, magis cavere debemus: quod 
cum dixisset Dominus quosdam futuros 
esse fallaces, qui nonnulla signa faciendo 
etiam electos, si fieri posset, fallerent ; ad- 
jecit vehementer commendans, et ait, Ecce 
predixi vobis. August. de Unitat. Eccles. 


| cap. 16. 


111. | OF THE REAL PRESENCE. 65 


this unto our consideration, and said; Behold, I have told 
you before ;” yea, and added a further charge also, that 
if these impostors should say unto us of him, “ Behold, he 
és im secret closets, we should not believe it: which whether 
it be appliable to them who tell us that Christ is to be 
found in a pix, and think that they have him in safe cus- 
tody under lock and key, I leave to the consideration of 
others. 

The thing which now I would have further observed 
is only this, that, as that wretched heretic who first went 
about to persuade men by his lying wonders, that he really 
delivered blood unto them in the cup of the Eucharist, was 
censured for being εἰδωλοποιὸς. an idol-maker; so in after- 
ages, from the idol-makers and image-worshippers of the 
Kast it was that this gross opinion of the oral eating and 
drinking of Christ in the Sacrament drew its first breath ; 
“God having, for their idolatry, justly given them up unto 
a reprobate mind, that they might receive that recompence 
of their error which was meet. ‘The Pope’s name, in whose 
days this fell out, was Gregory the Third; the man’s name, 
who was the principal setter of it abroach, was *John 
Damascen, one that laid the foundation of school-divinity 
among the Greeks, as Peter Lombard afterwards did among 
the Latins. On the contrary side, they who opposed the 
idolatry of those times, and more especially the 338 Bishops 
assembled together at the Council of Constantinople in the 
year 754, maintained, that Christ ‘“ “chose no other shape 
or type under heaven to represent his incarnation by,” but 
the Sacrament, which ‘ “'he delivered to his ministers for 
a type and a most effectual commemoration” thereof ; 
“commanding the substance of bread to be offered, which 
did not any way resemble the form of a man, that so no 
occasion might be given of bringing in idolatry ;” which 
bread they affirmed to be the body of Christ, not φύσει, 


37 Matt. xxiv. 26. εἰκονίσαι τὴν αὐτοῦ σάρκωσιν δυναμέ- 
88. Rom. i. 27, 28. gov ’ τῇ of ; ; 
89 Ὁ Νὰ ἐν 51. Bis τύπον καὶ ἀνάμνησιν ἐναργεστώ- 
° Damascen. Ke peuips. ὃν. Po ie Ae 
ascen. Orthodox. Fid. lib. iv τὴν τοῖς αὑτοῦ μύσταις παραδέδωκε. 
cap. 14. 


᾿ς 988 Ἄρτου οὐσίαν προσέταξε προσφέρε- 
90 


Ὡς οὐκ ἄλλου εἴδους ἐπιλεχθέντος σθαι, wr σχηματίζουσαν ἀνθρώπου μορ- 





Tap αὐτοὺ ἐν TH ὑπ᾽ οὐρανὸν, ἢ τύπου | φὴν, ἵνα μι εἰδωλολατρεία παρεισαχθῇ. 
τ 


66 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 


but θέσει. that is, as they themselves expound it, ‘ “a holy” 
and “* “ta true image of his natural flesh.” 

These assertions of theirs are to be found in the “third 
tome of the sixth Action of the second Council of Nice, 
assembled not long after for the re-establishing of images 
in the Church, where a pratchant deacon, called Epiphanius, 
to cross that which those former bishops had delivered, 
confidently avoucheth, that none of the Apostles nor of the 
Fathers did ever call the Sacrament an image of the body 
of Christ. He confesseth indeed that some of the Fathers 
(as Eustathius expounding the Proverbs of Solomon, and 
St Basil in his Liturgy) do call the bread and wine ἀντίτυπα; 
correspondent types or figures, before they were consecrated ; 
“**but after the consecration,” saith he, ‘they are called, 
and are, and believed to be the body and blood of Christ 
properly ;” where the Pope’s own followers, who of late 
published the Acts of the general Councils at Rome, were 
so far ashamed of the ignorance of this blind bayard, that 
they correct his boldness with this marginal note: ‘ “The 
holy gifts are oftentimes found to be called antitypes,” or 
figures correspondent, ‘‘ after they be consecrated; as by 
Gregory Nazianzen in the Funeral Oration upon his sister, 
and in his Apology; by Cyril of Jerusalem, in his fifth 
Cateches. Mystagogic.; and by others.” And we have 
already heard how the author of the Dialogues against the 
Marcionites, and after him Eusebius and Gelasius, expressly 
call the Sacrament an image of Christ’s body; howsoever 
this peremptory clerk denieth that ever any did so. By all 
which it may easily appear that not the oppugners, but the 
defenders of images, were the men who first went about 
herein to alter the language used by their forefathers. 

Now, as in the days of Gregory the Third this matter 
was set afoot by Damascen in the East, so about a hundred 


58. To θέσει, ἤτοι ἡ εἰκὼν αὐτοῦ ἁγία. τυπα, μετὰ δὲ τὸν ἁγιασμὸν σῶμα κυρίως 
°4 Tov τῆς εὐχαριστίας ἄρτον, ὡς ἀ- | καὶ αἷμα Χριστοῦ λέγονται, καὶ εἰσὶ, καὶ 

ψευδῆ εἰκόνα τῆς φυσικῆς σαρκὸς, &e. | πιστεύονται. Ibid. p. 601. 

So a little after it is called ἡ θεοσπαράδοτος 


εἰκὼν τῆς σαρκὸς αὐτοῦ, and ἀψευδὴς 


97 ᾿Αντίτυπα μετὰ τὸ ἁγιασθῆναι πολ- 
λάκις εὕρηται καλούμενα τὰ ἅγια δῶρα" 
εἰκὼν τῆς ἐνσάρκου οἰκονομίας Χριστοῦ. 

°° Concil. Gener. Tom. 111. p. 599, 600. 
edit. Rom. | Κυρίλλῳ ‘TepocoX. κατὴηχ. μυστ. €. καὶ 
Πρὸ tov ἁγιασθῆναι ἐκλήθη ἀντί- ἀλλοις. Ib. in margine. 


οἷον παρὰ Τρηγορ. τῷ θεολ. ἐν τῷ εἰς τὴν 


2a ἊΣ 2 δι. -~ J ΄ ‘ 
ἀδελφὴν ἐπιτ. καὶ ἐν TH ἀπολογίᾳ Tapa 


96 


111. | O¥ THE REAL PRESENCE. 67 
years after, in the papacy of Gregory the Fourth, the same 
began to be propounded in the West by means of one 
Amalarius, who was bishop, not, as he is commonly taken 
to be, of Triers, but of Mets first, and afterwards of Lyons. 
This man, writing doubtfully of this point, otherwhiles 
followeth the doctrine of St Augustine, “that Sacraments 
were oftentimes called by the names of the things themselves, 
and so the Sacrament of Christ’s body was secundum quen- 
dam modum, “ after a certain manner the body of Christ ;” 
otherwhiles maketh it a part of his “belief, that ‘‘ the simple 
nature of the bread and wine mixed is turned into a reason- 
able nature, to wit, of the body and blood of Christ.” But 
what should become of this body after the eating thereof, 
was a matter that went beyond his little wit; and therefore, 
said he, ‘“’®when the body of Christ is taken with a good 
intention, it is not for me to dispute whether it be invisibly 
taken up into heaven, or kept in our body until the day 
of our burial, or exhaled into the air, or whether it go out 
of the body with the blood,” at the opening of a vein, 
“or be sent out by the mouth; our Lord saying that 
every thing which entereth into the mouth goeth into the 
belly, and is sent forth into the draught.” For this and 
mother like foolery ‘'de ftriformi et tripartite corpore 
Christi, “of the three parts or kinds of Christ’s body,” 
(which seem to be those ineptie de tripartito Christi cor- 
pore, that Paschasius in the end of his Epistle intreateth 
Frudegardus not to follow,) he was censured in a 'Synod 
held at Carisiacum, or Cressy; wherein it was declared by the 
bishops of France, that ‘the bread and wine are spiritually 
made the body of Christ; which being a meat of the mind, 


*® Amalar. de Ecclesiastic. Offic. lib. i. | Omme quod intrat in os in ventrem vadit, 
cap. 24. et in secessum emittitur. Idem in Epi- 
°° Hic credimus naturam simplicem pa- | stola ad Guitardum MS. in Biblioth. 


nis et vini mixti verti in naturam ratio- 
nabilem, scilicet corporis et sanguinis 
Christi. Id. lib. iii. cap. 24. 

‘00 Ita vero sumtum corpus Domini 
bona intentione, non est mihi disputan- 
dum utrum invisibiliter assumatur in 
celum, aut reservetur in corpore nostro 
usque in diem sepulture, aut exhaletur in 
auras, aut exeat de corpore cum sanguine, 
aut per os emittatur; dicente Domino, 





Colleg. S. Benedict. Cantabrig. Cod. Lv. 
101 Td. de Ecclesiast. Offic. lib. iii. cap.35. 
102 Florus in Actis Synod. Carisiac. 

MS. apud N. Ranchinum, in Senatu 

Tolosano Regium Consiliarium. Vide 

Phil. Morn. de Miss. lib. iv. cap. 8. 

103 Panis et vinum efiicitur spiritualiter 
corpus Christi, &c. Mentis ergo est cibus 
iste, non ventris; nec corrumpitur, sed 
permanet in vitam eternam. Ibid. 


22 
δῷ 


68 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


and not of the belly, is not corrupted, but remaineth unto 
everlasting life.” 

These dotages of Amalarius did not only give occasion 
to that question propounded by Heribaldus to Rabanus, 
whereof we have spoken heretofore, but also to that other 
of far greater consequence, Whether that which was ex- 
ternally delivered and received in the Sacrament were the 
very same body which was born of the Virgin Mary, and 
suffered upon the cross, and rose again from the grave? 
Paschasius Radbertus, a deacon of those times, but some- 
what of a better and more modest temper than the Greek 
deacon shewed himself to be of, held that it was the very 
same, and to that purpose wrote his book to Placidus of 
the body and blood of our Lord; wherein, saith a Jesuit, 
** he was the first that did so explicate the true sense of 
the Catholic Church,” (his own Roman he meaneth,) “ that 
he opened the way to those many others who wrote after- 
wards of the same argument.” Rabanus, on the other side, 
in his answer to Heribaldus, and in a former writing directed 
to Abbot Egilo, maintained the contrary doctrine, as hath 
before been noted. Then one Frudegardus, reading the 
third book of St Augustine de Doctrina Christiana, and 
finding there that the eating of the flesh and drinking of 
the blood of Christ was a figurative manner of speech, began 
somewhat to doubt of the truth of that which formerly he 
had read in that foresaid treatise of Paschasius; which moved 
Paschasius to write again of the same argument, as of a 
question wherein he confesseth ‘‘'°many were then doubtful.” 
But neither by his first nor by his second writing was he 
able to take these doubts out of men’s minds; and there- 
fore Carolus Calvus, the Emperor, being desirous to compose 
these differences, and to have unity settled among his sub- 
jects, required Ratrannus, a learned man of that time, who 
lived in the monastery of Corbey, whereof Paschasius had 
been abbot, to deliver his judgment touching these points: 


tot Supra p. 15. | et sanguinis Dominiin Eucharistia. Bell. 
105 Genuinum Ecclesie Catholice sen- | de Script. Ecclesiast. 
sum ita primus explicuit, ut viam ceteris 106 Quzris enim de re ex qua multi 


dubitant. And again: Quamvis multi ex 
hoc dubitent, quomodo ille integer manet, 
et hoc corpus Christi et sanguis esse possit. 
Pasch. Epist. ad Frudegard. 


aperuerit, qui de eodem argumento multi 
postea scripsere. Jac. Sirmond. in Vita 
Radberti. Hic auctor primus fuit, qui 
serio et copiose scripsit de veritate corporis 


Ek | OF THE REAL PRESENCE. 69 


«© Whether the body and blood of Christ, which in the 
Church is received by the mouth of the faithful, be cele- 
brated in a mystery, or in the truth; and whether it be 
the same body which was born of Mary, which did suffer, 
was dead and buried, and which rising again, and ascending 
into heaven, sitteth at the right hand of the Father ?” 
Whereunto he returneth this answer: that ‘*!*the bread 
and the wine are the body and blood of Christ figuratively ;” 
that **'for the substance of the creatures, that which they 
were before consecration, the same are they also afterward ;” 
that ** they are called the Lord’s body and the Lord’s 
blood, because they take the name of that thing of which 
they are a sacrament;” and that ‘ ''there is a great dif- 
ference betwixt the mystery of the blood and body of 
Christ, which is taken now by the faithful in the Church, 
and that which was born of the Virgm Mary, which suffered, 
which was buried, which rose again, which sitteth at the 
right hand of the Father.” All which he proveth at large, 
both '*by testimonies of the holy Scriptures, and by the 
sayings of the ancient Fathers. Whereupon Tutrian the 
Jesuit is driven for pure need to shift off the matter with 
this silly interrogation: ‘1'To cite Bertram,” (so Ratrannus 
is more usually named,) “ what is it else but to say, that 
the heresy of Calvin is not new?” As if these things were 
alleged by us for any other end than to shew, that this 


107 Quod in ecclesia ore fidelium sumi- | separari mysterium sanguinis et corporis 
tur corpus et sanguis Christi, querit vestre | Christi, quod nunc a fidelibus sumitur in 
magnitudinis excellentia, in mysterio fiat, | ecclesia, et illud quod natum est de Maria 
an in veritate, &c. et utrum ipsum corpus { Virgine, quod passum, quod sepultum, 
sit, quod de Maria natum est, et passum, | quod resurrexit, quod ceelos ascendit, quod 
mortuum et sepultum, quodque resurgens | ad dextram Patris sedet. Ibid. p. 222. 
et ceelos ascendens, ad dextram Patris con- 12 Animadvertat, clarissime Princeps, 
sideat ? Ratrann. sive Bertram. in lib. de | sapientia vestra, quod positis sanctarum 
Corp. et Sang. Dom. edit. Colon. ann. 1551. | Scripturarum testimoniis et sanctorum 


p- 180. Patrum dictis evidentissime monstratum 
108 Panis ille vinumque figurate Christi | est; quod panis qui corpus Christi, et 
corpus et sanguis existit. Ibid. p. 183. calix qui sanguis Christi appellatur, figura 


109 Nam secundum creaturarumsubstan- | sit, quia mysterium; et quod non parva 
tiam, quod fuerunt ante consecrationem, | differentia sit inter corpus quod per myste- 


hoc et postea consistunt. Ibid. p. 205. rium existit, et corpus quod passum est, 
10 Dominicum corpus et sanguis Domi- | et sepultum, et resurrexit. Ibid. p. 228. 
nicus appellantur; quoniam ejus sumunt "8 Ceterum Bertramum citare, quid 
appellationem, cujus existunt sacramen- | aliud est, quam dicere, heresim Calvini 
tum. Ibid. p. 200. non esse novam? Fr. Turrian. de Eu- 
M1 Videmus itaque multa differentia charist, contra Volanum, lib, i. cap. 22. 


70 ANSWER TO A JESUITS CHALLENGE. [cuap. 


way which they call heresy is not new, but hath been trodden 
in long since by such as in their times were accounted good 
and catholic teachers in the Church: that since they have 
been esteemed otherwise, is an argument of the alteration 
of the times, and of the conversion of the state of things; 
which is the matter that now we are enquiring of, and 
which our adversaries, in an evil hour to them, do so earnestly 
press us to discover. 

The Emperor Charles, unto whom this answer of 
Ratrannus was directed, had then in his court a famous 
countryman of ours, called Johannes Scotus, who wrote a 
book of the same argument and to the same effect that the 
other had done. This man for his extraordinary learning 
was in England (where he lived in great account with King 
Alfred) surnamed John the Wise, and had very lately a 
room in the 'Martyrology of the Church of Rome, though 
now he be ejected thence. We find him indeed censured 
by the Church of Lyons and others in that time, for certain 
opinions which he delivered touching God’s foreknowledge 
and predestination before the beginning of the world, man’s 
freewill, and the concurrence thereof with grace in this pre- 
sent world, and the manner of the punishment of reprobate 
men and angels in the world to come; but we find not 
any where that this book of the Sacrament was condemned 
before the days of '” Lanfranc, who was the first that leavened 
the Church of England afterward with this corrupt doctrine 
of the carnal presence. ‘Till then, this question of the real 
presence continued still in debate; and it was as free for any 
man to follow the doctrine of Ratrannus or Johannes Scotus 
therein, as that of Paschasius Radbertus, which, since the 
time of Satan’s loosing, obtained the upper hand. ‘* "Men 
have often searched, and do yet often search, how bread 
that is gathered of corn, and through fire’s heat baked, may 
be turned to Christ’s body; or how wine that is pressed 
out of many grapes, is turned, through one blessing, to 
the Lord’s blood ;” saith Atlfrick, abbot of Malmsbury, in 
his Saxon Homily, written about 605 years ago. His resolu- 


114 Martyrolog. Rom. rv. Id. Novemb. 16 Homilia Paschalis, Anglo-Saxonice 
edit. Antuerp. ann. 1586. impressa Londini per Jo. Daium, et MS. 

15 Yjanfrane. lib. de Sacrament. Eucha- | in Publica Cantabrigiensis Academix 
rist. contra Berengar. Bibliotheca. 


111. | OF THE REAL PRESENCE, fA 
tion is not only the same with that of Ratrannus, but also 
in many places directly translated out of him, as may appear 
by these passages following, compared with his Latin laid 
down in the margin: 

‘“©17'The bread and the wine, which by the Priest’s 
ministry is hallowed, shew one thing without to men’s senses, 
and another thing they call within to believing minds. 
Without they be seen bread and wine both in figure and 
in taste; and they be truly after their hallowing Christ’s 
body and his blood by spiritual mystery.” ‘“'*So the holy 
font-water, that is called the well-spring of life, is like in 
shape to other waters, and is subject to corruption; but 
the Holy Ghost’s might cometh to the corruptible water 
through the Priest’s blessing, and it may after wash the 
body and soul from all sin by spiritual virtue. Behold 
now, we see two things in this one creature; in true nature 
that water is corruptible moisture, and in spiritual mystery 
hath healing virtue. So also, if we behold that holy housel 
after bodily sense, then see we that it is a creature cor- 
ruptible and mutable. If we acknowledge therein spiritual 
virtue, then understand we that life is therein, and that it 
giveth immortality to them that eat it with belief” “ΠΡ Much 
is betwixt the body Christ suffered in, and the body that 
is hallowed to housel.” “The body truly that Christ 


117 Tle panis qui per Sacerdotis minis- 
terium Christi corpus efficitur, aliud ex- 
terius humanis sensibus ostendit, et aliud 
interius fidelium mentibus clamat. Ex- 
terius quidem panis, quod ante fuerat, 
forma pretenditur, color ostenditur, sapor 
accipitur; ast interius Christi corpus os- 
tenditur. Ratrann. sive Bertram. de Corp. 
et Sang. Dom. p. 182. 

8 Consideremus fontem sacri baptis- 
matis, qui fons vite non immerito nuncu- 
patur, &c. In eo si consideretur solum- 
modo quod corporeus aspicit sensus, ele- 
mentum fluidum conspicitur, corruptioni 
subjectum, nec nisi corpora lavandi po- 
tentiam obtinere. Sed accessit Sancti 
Spiritus per Sacerdotis consecrationem 
virtus ; et efticax facta est non solum cor- 
pora, verum etiam animas diluere, et 
spirituales sordes spirituali potentia di- 
movere. Ecce in uno eodemque elemento 


duo videmus inesse sibi resistentia, &c-. 
Igitur in proprietate humor corruptibilis, 
in mysterio vero virtus sanabilis. Sic ita- 
que Christi corpus et sanguis, superficie 
tenus considerata, creatura est, mutabili- 
tati corrupteleque subjecta: si mysterii 
vero perpendis virtutem, vita est, parti- 
cipantibus se tribuens immortalitatem. 
Ibid. p. 187, 188. 

19 Multa differentia separantur corpus 
in quo passus est Christus, et hoc corpus 
quod in mysterio passionis Christi quoti- 
die a fidelibus celebratur. Ibid. p. 212 
et 222. 

120 Tila namque caro que crucifixa est, 
de Virginis carne facta est, ossibus et 
nervis compacta, et humanorum mem- 
brorum lineamentis distincta, rationalis 
anime spiritu vivificata in propriam vitam 
et congruentes motus. At vero carospiritu- 
alis, qu populum credentem spiritualiter 


72 ANSWER TO A JESUIT’S CHALLENGE. [ car. 
suffered in was born of the flesh of Mary, with blood and 
with bone, with skin and with sinews, in human_ limbs, 
with a reasonable soul living; and his spiritual body, which 
we call the housel, is gathered of many corns, without blood 
and bone, without limb, without soul; and therefore nothing 
is to be understood therein bodily, but spiritually. _What- 
soever 1s in that housel, which giveth substance of life, that 
is spiritual virtue and invisible doing.” “4 ”! Certainly Christ’s 
body which suffered death, and rose from death, shall never 
die henceforth, but is eternal and unpassible. That housel 
is temporal, not eternal, corruptible and dealed into sundry 
parts, chewed between the teeth, and sent into the belly.” 
« ™=This mystery is a pledge and a figure: Christ’s body 
is truth itself. This pledge we do keep mystically until 
that we be come to the truth itself, and then is this pledge 
ended.” «« ' Christ hallowed bread and wine to housel before 
his suffering, and said, T'his is my body and my blood. Yet 
he had not then suffered; but so notwithstanding he turned, 
through invisible virtue, the bread to his own body, and 
that wine to his blood, as he before did in the wilderness 
before that he was born to men, when he turned that heavenly 
meat to his flesh, and the flowing water from that stone to 
his own blood.” ‘'*‘Moses and Aaron, and many other of 
that people which pleased God, did eat that heavenly bread, 


pascit, secundum speciem quam gerit 
exterius, frumenti granis manu artificis 
consistit, nullis nervis ossibusque com- 
pacta, nulla membrorum varietate dis- 
tincta, nulla rationali substantia vegetata, 
nullos proprios potens motus exercere. 
Quicquid enim in ea vite prebet sub- 
stantiam, spiritualis est potentia, et in- 
visibilis efficientia, divineque virtutis. 
Ibid. p. 214. 

121 Corpus Christi quod mortuum est et 
resurrexit, et immortale factum, jam non 
moritur, et mors illi ultra non dominabitur ; 
zeternum est, nec jam passibile. Hoc autem 
quod in ecclesia celebratur, temporale est, 
non xternum ; corruptibile est, non incor- 
ruptum, &c. dispartitur ad sumendum, et 
dentibus commolitum, in corpus trajicitur. 
Ibid. p. 216, 217. 


122 Et hoc corpus pignus est et species; | 
| Tractat. xxvi. 


illud vero ipsa veritas. Hoc enim geritur, 


donec ad illud perveniatur; ubi vero ad 
illud perventum fuerit, hoc removebitur. 
Ibid. p. 222. 

123 Videmus nondum passum esse Chris- 
tum, ἅς. Sicut ergo paullo antequam 
pateretur, panis substantiam et vini crea- 
turam convertere potuit in proprium corpus 
quod passurum erat, et in suum sanguinem 
qui post fundendus exstabat; sic etiam in 
deserto manna et aquam de petra in suam 
carnem et sanguinem conyertere preva- 
luit, &c. Ibid. p. 193. 

124 Manducavit et Moses manna, man- 
ducavit et Aaron, manducavit et Phinees, 
manducaverunt ibi multi qui Deo placue- 
runt; et mortui non sunt. Quare? Quia 
visibilem cibum spiritualiter intellexerunt, 
spiritualiter esurierunt, spiritualiter gus- 


| taverunt, ut spiritualiter satiarentur. Ibid. 


p- 217, ex Augustin, in Evang. Johan. 


111. } OF THE REAL PRESENCE. 73 


and they died not the everlasting death, though they died 
the common. They saw that the heavenly meat was visible 
and corruptible, and they spiritually understood by that 
visible thing, and spiritually received it.” 

This Homily was appointed publicly to be read to the 
people in England on Haster-day, before they did receive 
the communion. The like matter also was delivered to the 
clergy by the bishops at their synods, out of two other 
writings of the same  Atlfrick ; in the one whereof, directed 
to Wulfsine, Bishop of Sherburne, we read thus: ‘* That 
housel is Christ’s body, not bodily, but spiritually: not 
the body which he suffered in, but the body of which he 
spake, when he blessed bread and wine to housel the night 
before his suffering, and said by the blessed bread, This is 
my body; and again by the holy wine, This is my blood, 
which is shed for many in forgiveness of sins.” In the 
other, written to Wulfstane, Archbishop of York, ‘thus: 
“The Lord which hallowed housel before his suffering, and 
saith that the bread was his own body, and that the wine 
was truly his blood, halloweth daily by the hands of the 
Priest bread to his body and wine to his bJood in spiritual 
mystery, as we read in books. And yet notwithstanding 
that lively bread is not bodily so, nor the selfsame body 
that Christ suffered in; nor that holy wine is the Saviour’s 
blood which was shed for us, in bodily thing, but in spiritual 
understanding. Both be truly, that bread his body, and 
that wine also his blood, as was the heavenly bread which 
we call manna, that fed forty years God’s people, and the 
clear water which did then run from the stone in the 
wilderness was truly his blood, as Paul wrote in one of his 
Epistles.” 

Thus was priest and people taught to believe in the 
Church of England toward the end of the tenth and the 
beginning of the eleventh age after the incarnation of our 
Saviour Christ. And therefore it is not to be wondered, 
that when Berengarius shortly after stood to maintain this 
doctrine, many both by word and writing disputed for 


29 Impress. Londini cum Homilia | 138 Sigebert. Gemblac. et Guliel. Nan- 
giac. in Chronic. ann. 1051. Conrad. Bru- 
wilerens. inVita W olphelmi, apud Surium. 


Paschali, et MS. in publica Oxoniensis 
Academiz Bibliotheca, et Colleg. S. Be- 
nedict. Cantah. April. 22. 


74 ANSWER TO A JESUIT’S CHALLENGE. [cuwar. 


him; and not only the English, but also all the French 
almost and the Italians, as Matthew of Westminster 
reporteth, were so ready to entertain that which he delivered. 
Who though they were so borne down by the power of the 
Pope, who now was grown to his height, that they durst 
not make open profession of that which they believed; yet 
many continued, even there where Satan had his throne, 
who privately employed both their tongues and their pens 
in defence of the truth, as out of Zacharias Chrysopolitanus, 
Rupertus Tuitiensis and others, I have ’%elsewhere shewed. 
Until at length, in the year 1215, Pope Innocent the Third, 
in the Council of Lateran, published it to the Church for 
an oracle, that “the body and blood of” Jesus Christ 
‘are truly contained under the forms of bread and wine; 
the bread being transubstantiated into the body, and the 
wine into the blood, by the power of God.” And so are 
we now come to the end of this controversy, the original 
and progress whereof I have prosecuted the more at large, 
because it is of greatest importance; the very life of the 
Mass and all massing priests depending thereupon. There 
followeth the third point, which is 


OF CONFESSION. 


Our Challenger here telleth us, that the Doctors, 
Pastors and Fathers of the primitive Church ‘ exhorted 
the people to confess their sins unto their ghostly fathers.” 
And we tell him again, that by the public order prescribed 
in our Church, before the administration of the holy com- 
munion, the Minister likewise doth exhort the people, that 
‘“‘if there be any of them which cannot quiet his own con- 
science, but requireth further comfort or counsel,” he should 
‘“¢come to him or some other discreet and learned Minister 
of God’s word, and open his grief, that he may receive such 
ghostly counsel, advice and comfort, as his conscience may 


be relieved; and that by the ministry of God’s word he 


127 Flor. Histor. ann. 1087. mento altaris sub speciebus panis et vini 

128 De Christian. Eccles. Success. et | veraciter continentur; transubstantiatis 
Stat. edit. ann. 1613, p. 190—192, et 208. | pane in corpus, et vino in sanguinem po- 

129 Cujus corpus et sanguis in sacra- | testate divina. Concil. Lateran. cap. i. 


Iv. OF CONFESSION. 13 
may receive comfort and the benefit of absolution, to the 
quieting of his conscience and avoiding of all scruple and 
doubtfulness.” Whereby it appeareth, that the exhorting of 
the people to confess their sins unto their ghostly fathers 
maketh no such wall of separation betwixt the ancient Doctors 
and us, but we may well for all this be of the same religion 
that they were of, and consequently that this doughty cham- 
pion hath more will than skill to manage controversies, who 
could make no wiser choice of points of differences to be 
insisted upon. 

Be it therefore known unto him, that no kind of Con- 
fession, either public or private, is disallowed by us, that 
is any way requisite for the due execution of that ancient 
power of the keys which Christ bestowed upon his Church. 
The thing which we reject is that new picklock of sacra- 
mental Confession, obtruded upon men’s consciences, as a 
matter necessary to salvation, by the canons of the late 
Conventicle of Trent, where those good Fathers put their 
curse upon every one that either shall ‘ ‘deny that sacra- 
mental Confession was ordained by divine right, and is by 
the same right necessary to salvation ; or shall ‘* ?affirm 
that in the Sacrament~of Penance it is not by the ordinance 
of God necessary, for the obtaining of the remission of sins, 
to confess all and every one of those mortal sins, the memory 
whereof by due and diligent premeditation may be had, even 
such as are hidden, and be against the two last Command- 
ments of the Decalogue, together with the circumstances 
which change the kind of the sin; but that this Confession 
is only profitable to instruct and comfort the penitent, and 
was anciently observed only for the imposing of canonical 
satisfaction.” This doctrine, I say, we cannot but reject, 
as being repugnant to that which we have learned both from 
the Scriptures and from the Fathers. 


’ Si quis negaverit, Confessionem sacra- 
mentalem vel institutam, vel ad salutem 
necessariam esse, jure divino, &c. Ana- 
thema sit. Concil. Trident. Sess. xiv. 
Can. 6. 

2 Si quis dixerit, in sacramento peni- 
tentiz ad remissionem peccatorum neces- 
sarium non esse jure divino, confiteri omnia 


et singula peccata mortalia, quorum me- | 


moria cum debita et diligenti premedita- 
tione habeatur, etiam occulta et que sunt 
contra duo ultima Decalogi precepta, et 
circumstantias qu peccati speciem mu- 
tant, sed eam confessionem tantum esse 
utilem ad erudiendum et consolandum 
penitentem, et olim observatam fuisse tan- 
tum ad satisfactionem canonicam impo- 
nendam, &c. Anathemasit. Lbid. Can. 7. 


76 ANSWER TO A JESUIT’S CHALLENGE. [cHap. 


For in the Scriptures we find, that the confession which 
the penitent sinner maketh to God alone, hath the promise 
of forgiveness annexed unto it, which no priest upon earth 
hath power to make void upon pretence that himself or 
some of his fellows were not first particularly acquainted 
with the business: *J acknowledged my sin unto thee, and 
mine iniquity have I not hid: I said, I will confess my 
transgressions unto the Lord; and thou forgavest the 
iniquity of my sin. And lest we should think that this 
was some peculiar privilege vouchsafed to *the man who 
was raised up on high, the anointed of the God of Jacob, 
the same sweet psalmist of Israel doth presently enlarge his 
note, and inferreth this general conclusion thereupon: ° For 
this shall every one that is godly pray unto thee in a 
time when thow mayest be found. King Solomon, in his 
prayer for the people at the dedication of the temple, 
treadeth just in his father’s steps. If they turn, saith “he, 
and pray unto thee in the land of their captivity, saying, 
We have sinned, we have done amiss, and have dealt 
wickedly; if they return to thee with all their heart, and 
with all their soul, &c. forgive thy people which have sinned 
against thee all their transgressions wherein they have 
transgressed against thee. And the poor ‘publican, putting 
up his supplication in the temple accordingly, God be mer- 
ciful to me a sinner, went back to his house justified, 
without making confession to any other ghostly father, but 
only “the Father of spirits; of whom St John giveth us 
this assurance, that “if we confess our sins, he is faithful 
and just to forgive us our sins, and to cleanse us from 
all unrighteousness. Which promise, that it appertained to 
such as did confess their sins unto God, the ancient Fathers 
were so well assured of, that they cast in a manner all upon 
this confession, and left little or nothing to that which was 
made unto man. Nay, they do not only leave it free for 
men to confess or not confess their sins unto others, which 
is the most that we would have; but some of them also 
seem, in words at least, to advise men not to do it at all, 
which is more than we seek for. 


3 Psalm xxxii. 5. | © 2Chron. vi. 37,395 1 Kings viii. 47, 50. 
4 2 Sam. xxiii. 1. 7 Luke xviii. 13, 14. 
> Psalm xxxii. 6. * 8 Heb. xii. 9. 9 1 John i. 9. 


CONFESSION. 77 


1Υ.] OF 

St Chrysostom of all others is most copious in this 
argument, some of whose passages to this purpose 1 will 
here lay down: “It is not necessary,” saith he, “ that 
thou shouldest confess in the presence of witnesses: let the 
enquiry of thy offences be made in thy thought; let this 
judgment be without a witness; let God only see thee 
confessing.” ‘«''Therefore I intreat and beseech and pray 
you, that you would continually make your confession to 
God. For I do not bring thee into the theatre of thy 
fellow-servants, neither do I constrain thee to discover thy 
sins unto men: unclasp thy conscience before God, and 
shew thy wounds unto him, and of him ask a medicine. 
Shew them to him that will not reproach, but heal thee. 
For although thou hold thy peace, he knoweth all.” ‘ ” Let 
us not call ourselves sinners only, but let us recount our 
sins, and repeat every one of them in special. I do not 
say unto thee, Bring thyself upon the stage, nor, Accuse 
thyself unto others; but I counsel thee to obey the prophet, 
saying, Reveal thy way unto the Lord. Confess them before 
God, confess thy sins before the Judge, praying, if not with 
thy tongue, yet at least with thy memory; and so look to 
obtain mercy.” “But thou art ashamed to say that thou 
hast sinned. Confess thy faults then daily in thy prayer. 
For do I say, Confess them to thy fellow-servant, who may 


10 Nunc autem neque necessarium pre- 
sentibus testibus confiteri: cogitatione fiat 
delictorum exquisitio, absque teste sit hoc 
judicium. Solus te Deus confitentem 
videat. Chrysost. Homil. de Penitent. 
et Confession. Tom. v. edit. Latin. Col. 
901, edit. Basil. ann. 1558. 

1l Διὰ τοῦτο παρακαλῶ καὶ δέομαι καὶ 
ἀντιβολῶ ἐξομολογεῖσθαι συνεχῶς τῷ 
Θεῷ. οὐδὲ γὰρ εἰς θεώτρόν σε ἄγω τῶν 
συνδούλων τῶν σῶν, οὐδὲ ἐκκαλύψιαι τοῖς 
ἀνθρώποις ἀναγκάζω Ta ἁμαρτήματα. τὸ 
συνειδὸς ἀνάπτυξον ἔμπροσθεν τοῦ Θεοῦ, 
καὶ αὐτῷ δεῖξον Ta τραύματα, καὶ Tap’ 
Δεῖξον τῷ 
μ᾽) ὀνειδίζοντί σε, ἀλλὰ θεραπεύοντι. Kav 
yap σὺ σιγήσῃς, οἷδεν ἐκεῖνος ἅπαντα. 
Id. circa finem Hom. ν. περὶ ἀκαταλή- 
πτου, de incomprehensib. Dei Natur. Tom. 
vi. edit. Grec. D. Hen. Savil. p. 424, et 
Tom. v. p. 262, 263. 


em oe » 
αὐτοῦ Ta φάρμακα αἴτησον. 


᾿Ξ. Μῃῇ ἁμαρτωλοὺς καλῶμεν ἑαυτοὺς 
μόνον, ἀλλὰ καὶ τὰ ἁμαρτήματα ἀναλο- 
γισώμεθα, κατ᾽ εἶδος ἕκαστον ἀναλέγον - 
τες. Οὐ λέγω σοι, ᾿Εκπόμπευσον σαυτὸν, 
οὐδὲ, Παρὰ τοῖς ἄλλοις κατηγόρησον, ἀλλὰ 
πείθεσθαι συμβουλεύω TH προφήτῃ λέ- 
γοντι, Ἀποκάλυψον πρὸς Κύριον τὴν ὁδόν 
σου. ἐπὶ τοῦ Θεοῦ ταῦτα ὁμολόγησον, ἐπὶ 
τοῦ δικαστοῦ ὁμολόγει τὰ ἁμαρτήματα, 
εὐχόμενος, εἰ καὶ μὴ τῇ γλώττῃ, ἀλλὰ 
τῇ μνήμῃ, καὶ οὕτως ἀξίου ἐλεηθῆναι. 
Id. in Epist. ad Hebr. cap. xii. Homil, 
xxx. Tom. Iv. Savil. p. 589. 

18 "ANN αἰσχύνῃ εἰπεῖν, διότι ἵμαρτες. 
λέγε αὐτὰ καθ᾽ ἡμέραν ἐν τῇ εὐχῇ σου. 
καὶ TL; μὴ γὰρ λέγω, Εἰϊπὲ τῷ συνδούλῳ 
Tw ὀνειδίζοντί σε; εἰπὲ τῷ Θεῶ τῷ θερα- 
πεύοντι αὐτά. οὐ γὰρ, ἐὰν μη εἴπῃς, ἀγνοεῖ 
Id. in Psal. τ,. Hom. it. 
Tom. t. Savil. p. 708. 


αὐτὼ ὁ Θεός. 


78 ANSWER TO A-JESUIT’S CHALLENGE. [ CHAP. 
reproach thee therewith? Confess them to God, who healeth 
them. For, although thou confess them not at all, God is 
not ignorant of them.” ‘Wherefore then, tell me, art 
thou ashamed and blushest to confess thy sins? For dost 
thou discover them to a man, that he may reproach thee? 
Dost thou confess them to thy fellow-servant, that he may 
bring thee upon the stage? To him who is thy Lord, who 
hath care of thee, who is kind, who is thy physician, thou 
shewest thy wound.” ‘I constrain thee not, saith God, 
to go into the midst of the theatre, and to make many 
witnesses of the matter. Confess thy sins to me alone in 
private, that I may heal thy sore, and free thee from grief.” 
‘© And this is not only wonderful, that he forgiveth us 
our sins, but that he neither discovereth them, nor maketh 
them open and manifest, nor constraineth us to come forth 
in public, and disclose our misdemeanours; but commandeth 
us to give an account thereof unto him alone, and unto him 
to make confession of them.” 

Neither doth St Chrysostom here walk alone. That 
saying of St Augustine is to the same effect: ‘What 
have I to do with men, that they should hear my confessions, 
as though they should heal all my diseases?” And_ that 
Collection of St Hilary upon the two last verses of the 
52d Psalm, ‘that David there teacheth us “to confess to 
no other,” but unto the Lord, ‘“‘ who hath made the olive 
fruitful with the mercy of hope (or, the hope of mercy) 
for ever and ever.” And that advice of Pinuphius, the 
Egyptian Abbot, which I find also inserted among the 


“op; Shee yeh ibe | Tar κ᾿ 

ivos yap ἕνεκεν αἰσχύνῃ Kat ἐρυ- 
θριᾷς, εἰπέ μοι, Ta ἁμαρτήματα εἰπεῖν ; 
ρ raat i 1 

ESI Reise Tb csietl as Ἵ 
μὴ γὰρ ἀνθρώπω λόγεις, ἵνα ὀνειδίσῃ σε; 
μὴ yap τῶ συνδούλῳ ὁμολογεῖς, ἵνα ἐκ- 
πομπεύσῃ; TH δεσπότῃ, τῷ κηδεμόνι, τῷ 
φιλανθρώπῳ, τῷ ἰατρῷ TO τραῦμα ἐπι- 
δεικνύεις. Id. Homil. tv. de Lazaro, 
Tom. v. Savil. p. 258. 

15. Οὐκ ἀναγκάζω, φησὶν, εἰς μέσον ἐλ- 
θεῖν σε θέατρον, καὶ μάρτυρας περιστῆσαι 
πολλούς. ᾿Εμοὶ τὸ ἁμάρτημα εἰπὲ μόνῳ 
κατ᾽ ἰδίαν, ἵνα θεραπεύσω πὸ ἕλκος, καὶ 
Id. ibid. 


Οὐ τοῦτο δὲ μόνον ἐστὶ τὸ θαυμαστὸν, 


ἀπαλλάξω τῆς ὀδύνης. 
16 


tr 3, , - - ΑΕ ᾿ ᾽ ge 
ὅτι ἀφίησιν ἡμῖν Ta ἁμαρτήματα, ἀλλ᾽ ὅτι 


αὐτὰ οὐδὲ ἐκκαλύπτει, οὐδὲ ποιεῖ αὐτὰ 





| \ cP PCRS WANA 1S ’ 
φανερὰ καὶ δῆλα, οὐδὲ ἀναγκάζει παρελ- 


θόντας εἰς μέσον ἐξειπεῖν τὰ πεπλημ- 
μελημένα, ἀλλ᾽ αὐτῷ μόνῳ ἀπολογήσασθαι 
κελεύει, καὶ πρὸς αὐτὸψ ἐξομολογήσασθαι. 
Id. in ‘Avdpidvr. ad Pop. Antiochen. 
Homil. xx1. Tom. vr. Savil. p. 608. 

17 Quid mihi ergo est cum hominibus, 
ut audiant confessiones meas, quasi ipsi 
sanaturi sint omnes languores meos ? 
Aug. Confess. lib. x. cap. 3. 

18 Confessionis autem causam addidit, 
dicens, Quia fecisti auctorem scilicet uni- 
versitatis hujus Dominum esse confessus ; 
nulli alii docens confitendum, quam qui 
fecit olivam fructiferam spei misericordia 
in seculum seculi. Hilar. in Psal. 11]. 


tv. | OF CONFESSION. 79 
“canons, collected for the use of the Church of England, 
in the time of the Saxons, under the title, De Panitentia 
soli Deo confitenda: ‘**°Who is it that cannot humbly say, 
I made my sin known unto thee, and mine iniquity have 
I not hid, that by this confession he may confidently adjoin 
that which followeth: And thow forgavest the impiety of 
my heart? But if shamefacedness do so draw thee back 
that thou blushest to reveal them before men, cease not by 
continual supplication to confess them unto him from whom 
they cannot be hid, and to say, I know mine iniquity, and 
my sin is against me alway; to thee only have I sinned, 
and done evil before thee, whose custom is, both to cure 
without the publishing of any shame, and to forgive sins 
without upbraiding.” St Augustine, Cassiodore, and Gregory 
make a further observation upon that place of the 32d Psalm: 
I said, I will confess my transgressions unto the Lord; 
and thou forgavest the iniquity of my sin; that God, upon 
the only promise and purpose of making this confession, did 
forgive the sin. ‘* Mark,” saith *'Gregorv, ‘‘ how great the 
swiftness is of this vital indulgence, how great the com- 
mendation is of God’s mercy, that pardon should accompany 
the very desire of him that is about to confess, before that 
repentance do come to afflict him; and remission should 
come to the heart, before that confession did break forth 
by the voice.” So St Basil, upon those cther words of the 
Psalinist, 7 have roared by reason of the disquietness of my 
heart, (Psalm xxxviii. 8), maketh this paraphrase: “51 do 


19. Antiq. lib. Canon. Lxvi. titulorum, 
MS. in. Bibliotheca Cottoniana. 

20 Quis est qui non possit suppliciter 
dicere, Peccatum meum cognitum tibi 
feci, et injustitiam meam non operui, ut 
per hane confessionem etiam illud confi- 
denter subjungere mereatur: Et tu remi- 
sisti impietatem cordis mei? Quod si 
verecundia retrahente revelare ea coram 
hominibus erubescis, illi, quem latere non 
possunt, confiteri ea jugi supplicatione 
non desinas, ac dicere, Iniquitatem meam 
ego cognosco, et peccatum meum contra 
me est semper: tibi soli peccavi, et 
malum coram te feci: qui et absque ullius 
verecundie publicatione curare, et sine 
improperio peccata donare consuevit. 
Jo. Cassian, Collat, xx. cap. ὃ. 


“1 Attende quanta sit indulgentie vi- 
talis velocitas, quanta misericordia Dei 
commendatio: ut confitentis desiderium 
comitetur venia, antequam ad cruciatum 
perveniat peenitentia; ante remissio ad cor 
perveniat, quam confessio in vocem erum- 
pat. Greg. Exposit. ii. Psal. Peenitential- 

22 Ob yap iva τοῖς πολλοῖς φανερὸς 
γένωμαι, Tots χείλεσιν ἐξομολογοῦμαι. 
ἔνδον δὲ ἐν αὐτῇ τὴ καρδίᾳ, τὸ ὄμμα μύων, 
σοὶ μόνῳ τῷ βλέποντι τὰ ἐν κρυπτῷ τοὺς 
ἐν ἐμαυτῷ στεναγμοὺς ἐπιδεικνύω, ἐν 
ἐμαυτῷ ὠρυόμενος. Olde γὰρ μακρῶν μοι 
λόγων χρεία ἣν πρὸς τὴν ἐξομολόγησιν" 
ἀπήρκουν γὰρ οἱ στεναγμοὶ τῆς καρδίας 
μου πρὸς ἐξομολόγησιν, καὶ οἱ ἀπὸ βάθους 
ψυχῆς πρὸς σὲ τὸν Θεὸν ἀναπεμπόμαονοι 


ὀδυρμοί. Bas. in Psal, xxxviii, 


80 ANSWER TO 4A TESUIT'’S (CHALLENGE. { CITAY. 
not confess with my lips, that I may manifest myself unto 
many; but inwardly in my very heart, shutting mine ae 
to thee alone who seest the things that are in secret, do I 
shew my groans, roaring within myself. For the groans of 
my heart sufficed for a confession, and the lamentations sent 
to thee my God from the depth of my soul.” 

And as St Basil maketh the groans of the heart to be 
a sufficient confession, so doth St Ambrose the tears of the 
penitent. ““ Tears,” saith *he, ‘‘do wash the sin, which 
the voice is ashamed to confess. Weeping doth provide 
both for pardon and for shamefacedness: tears do speak our 
fault without horror; tears do confess our crime without 
offence of our shamefacedness.”. From whence he _ that 
glosseth upon Gratian, who hath inserted these words of 
St Ambrose into his collection of the Decrees, doth infer, 
that “<**if for shame a man will not confess, tears alone do 
blot out his sin.” Maximus Taurinensis followeth St Ambrose 
herein almost verbatim. ‘* The tear,” saith *he, ““ washeth 
the sin, which the voice is ashamed to confess. Tears there- 
fore do equally provide both for our shamefacedness and for 
our health: they neither blush in asking, and they obtain in 
requesting.” Lastly, Prosper, speaking of sins committed by 
such as are in the ministry, writeth thus: ‘*’They shall 
more easily appease God, who being not convicted by human 
judgement, do of their own accord τ πον. ες their offence ; 
who either do discover it by their own eontessione: or, others 


not knowing what they are in secret, 
excommunication 


sentence of voluntary 


°3 Lavant lacryme, delictum, quod 
voce pudor est confiteri. Et veniz fletus 
consulunt et verecundie: lacryme sine 
horrore culpam loquuntur; lacryme 
crimen sine offensione verecundiz con- 
fitentur. Ambros. lib. x. Comment. in 
Luc. cap. xxii. 

°4 Unde etsi propter pudorem nolit quis 
confiteri, sole lacryme delent peccata. 
Gloss. de Peenit. Distinct. 1. cap. 2. La- 
eryme. 

25 Lavat lacryma delictum, quod voce 
pudor est confiteri. Lacryme ergo vere- 
cundiz consulunt pariter et saluti; nec 
erubescunt in petendo, et impetrant in 


rogando. Maxim. Homil. de Penitent. 





do themselves give 
upon themselves ; 


Petri, Tom. v. Biblioth. 
p- 21. edit. Colon. 

°° Deum sibi facilius placabunt illi, qui 
non humano convicti judicio, sed ultro 
crimen agnoscunt; qui aut propriis illud 


Patr. part. 1. 


confessionibus produnt, aut nescientibus 
aliis quales occulti sunt, ipsi in se volun- 
tariz excommunicationis sententiam fe- 
runt, et ab altari, cui ministrabant, non 
animo sed officio separati, vitam tanquam 
mortuam plangunt; certi, quod recon- 
ciliato sibi efficacis peenitentie fructibus 
Deo, non solum amissa recipiant, sed 
etiam cives superne civitatis effecti, ad 
gaudia sempiterna perveniant. Prosper. 
de Vita Contemplativa, lib. ii. cap. 7. 


1v.| OF CONFESSION. 81 
and being separated (not in mind, but in office) from the 
altar to which they did minister, do lament their life as dead, 
assuring themselves, that God being reconciled unto them 
by the fruits of effectual repentance, they shall not only 
receive what they have lost, but also, being made citizens of 
that city which is above, they shall come to everlasting joys.” 
By this it appeareth, that the ancient Fathers did not think 
that the remission of sins was so tied unto external confession, 
that a man might not look for salvation from God, if he 
concealed his faults from man; but that inward contrition, 
and confession made to God alone, was sufficient in this case. 
Otherwise, neither they nor we do debar men from opening 
their grievances unto the physicians of their souls, either for 
their better information in the true state of their disease, or 
for the quieting of their troubled consciences, or for receiving 
further direction from them out of God’s word, both for the 
recovery of their present sickness, and for the prevention 
of the like danger in time to come. 

‘Tf T shall sin, although it be in any small offence, 
and my thought do consume me, and accuse me, saying, 
Why hast thou sinned? what shall I do?” said a brother 
once to Abbot Arsenius. The old man answered, ‘‘ What- 
soever hour a man shall fall into a fault, and shall say from 
his heart, Lord God, I have sinned, grant me pardon, that 
consumption of thought or heaviness shall cease forthwith.” 
And it was as good a remedy as could be prescribed for a 
green wound, to take it in hand presently, to present it to 
the view of our heavenly Physician, *to prevent Satan by 
taking his office, as it were, out of his hand, and “accusing 


*7 Si peccavero, etiam in quocunque ; accusatorem nullum timebis. Ambr. de 


minuto peccato, et consumit me cogitatio 
mea, et arguit me, dicens, Quare peccasti ? 
quid faciam ? Respondit senex, Quacunque 
hora ceciderit homo in culpam, et dixerit 
ex corde, Domine Deus peccavi, indulge 
mihi; mox cessabit cogitationis vel tristitiz 
illa consumptio. Respons. Patr. Aigypt. 
a Paschasio diacono Latine vers. cap. ll. 

28 Novit omnia Dominus, sed exspectat 
vocem tuam; non ut puniat, sed ut ig- 
noscat : non vult ut insultet tibi Diabolus, 
et celantem peccata tua arguat. Preveni 
accusatorem tuum: si te ipse accusaveris, 


Penitent. lib. ii. cap. 17. Μὴ yep σὺ, 
σαυτὸν ἐὰν μὴ εἴπῃς ἁμαρτωλὸν, οὐκ 
ἔχεις κατήγορον τὸν διάβολον ; πρόλαβε 
καὶ ἅρπασον αὐτοῦ τὸ ἀξίωμα, τὸ κατη- 
γορεῖν. τί οὖν οὐ προλαμβάνεις αὐτὸν, καὶ 
λέγεις τὴν ἁμαρτίαν, καὶ ἐξαλείφεις τὸ 
ἁμάρτημα, εἰδὼς ὅτε τοιοῦτον κατήγορον 
ἔχεις σιγῆσαι μὴ δυνάμενον Chrysost. 
de Peenit. Serm. 111. Tom. vr. edit. Savil. 
Ρ. 779. 

89 Λέγε σὺ τὰς ἀνομίας σοῦ πρῶτος, 
ἵνα δικαιωθῇς. LXX. in Esa, xviii. 26, 
et Proverb. xviii. 17. 

F 


82 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
ourselves first, that we may be justified. But when it is 
not taken in time, but suffered to fester and rankle, the cure 
will not now prove to be so easy; it being found true by 
often experience, that the wounded conscience will still pinch 
grievously, notwithstanding the confession made unto God 
in secret. At such a time as this then, where the sinner 
can find no ease at home, what should he do but use the 
best means he can to find it abroad? “Js there no balm in 
Gilead? is there no physician there? No doubt but God 
hath provided both the one and the other for recovering of 
the health of the daughter of his people; and St James hath 
herein given us this direction: *'Confess your faults one to 
another, and pray one for another, that ye may be healed. 
According to which prescription Gregory Nyssen, toward the 
end of his sermon of repentance, useth this exhortation to 
the sinner: ‘‘* Be sensible of the disease wherewith thou art 
taken, afflict thyself as much as thou canst. Seek also the 
mourning of thy entirely affected brethren to help thee unto 
liberty. Shew me thy bitter and abundant tears, that I may 
also mingle mine therewith. Take likewise the priest for a 
partner of thine affliction, as thy Father. For who is it that 
so falsely obtaineth the name of a father, or hath so adaman- 
tine a soul, that he will not condole with his son’s lamenting ? 
Shew unto him without blushing the things that were kept 
close; discover the secrets of thy soul, as shewing thy hidden 
disease unto thy physician. He will have care both of thy 
credit and of thy cure.” 

It was no part of his meaning to advise us that we should 
open ourselves in this manner unto every hedge-priest ; as if 
there were a virtue generally annexed to the order, that upon 
confession made, and absolution received from any of that 
rank, all should be straight made up: but he would have us 


30 Jerem. viii. 22. τέρα. Tis yap οὕτως πατὴρ Ψευδώνυμος, 
; Ὶ ἢ τὴν ψυχὴν ἀδαμάντινος, ws μη συνοδύ- 
31 Jam. v. 16. zs : ; 
ρεσθαι τοῖς τέκνοις λυπουμένοις: KC. 


32 Ἐῤαίσθητος γένου πρὸς τὴν περι- 
ἐχουσάν σε νόσον. σύντριψον σαυτὸν ὅσον 
ἐν - £ 
δύνασαι. ζήτησον Kai ἀδελφῶν ὁμοψύχων 
πένθος βοηθοῦν σοι πρὸς τὴν ἐλευθερίαν. 
δεῖξόν μοι πικρὸν σοῦ καὶ δαψιλὲς τὸ 
δάκρυον, ἵνα μίξω καὶ τὸ ἐμόν. λάβε καὶ 

a ee Mahe } : 

TOV ἱερέα κοινωνὸν τῆς θλίψεως, ὡς πα- 





δεῖξον αὐτῷ ἀνερυθριάστως Ta κεκρυμ- 
μένα. γύμνωσον τὰ τῆς Ψυχῆς ἀπόῤῥητα, 
ὡς ἰατρῷ πάθος δεικνύων κεκαλυμμένον" 
αὐτὸς ἐπιμελήσεται καὶ τῆς εὐσχημοσύ- 
Greg. Nyssen. 
de Peenitent. in Operum Appendice, edit. 
Paris. ann, 1618. p. 175, 176. 


νης καὶ τῆς θεραπείας. 


Iv.] OF CONFESSION. 83 
communicate our case both to such Christian brethren, and to 
such a ghostly father, as had skill in physic of this kind, and 
out of a fellow-feeling of our grief would apply themselves to 
our recovery: Therefore, saith Origen, “look about thee 
diligently unto whom thou oughtest to confess thy sin. Try 
first the physician, unto whom thou oughtest to declare the 
cause of thy malady, who knoweth to be weak with him that is 
weak, to weep with him that weepeth, who understandeth the 
discipline of condoling and compassionating ; that so at length, 
if he shall say any thing, who hath first shewed himself to be 
both a skilful physician and a merciful, or if he shall give any 
counsel, thou mayest do and follow it.” For, as St Basil well 
noteth, ‘‘*the very same course is to be held in the confession 
of sins, which is in the opening of the diseases of the body. 
As men therefore do not discover the diseases of their body to 
all, nor to every sort of people, but to those that are skilful in 
the cure thereof; even so ought the confession of our sins to 
be made unto such as are able to cure them, according to that 
which is written, Ye that are strong bear the infirmities of 
the weak, that is, take them away by your diligence.” He 
requireth care and diligence in performance of the cure ; being 
ignorant, good man, of that new compendious method of heal- 
ing, invented by our Roman Paracelsians, whereby a man 
‘*®in confession of attrite is made contrite by virtue of the 
keys;” that the sinner need put his ghostly father to no 
further trouble than this, Speak the word only, and I shail be 
healed. And this is that sacramental confession devised of late 
by the priests of Rome; which they notwithstanding would 
fain father upon St Peter, from whom the Church of Rome, as 


33 Tantummodo circumspice diligen- 
tius, cui debeas confiteri peccatum tuum. 
Proba prius medicum, cui debeas causam 
languoris exponere, qui sciat infirmari 
cum infirmante, flere cum flente, qui 
condolendi et compatiendi noverit disci- 
plinam ; ut ita demum, si quid ille dixerit, 
qui se prius et eruditum medicum osten- 
derit et misericordem, si quid consilii 
dederit, facias et sequaris. Orig. in Psal. 
xxxvii. Hom. 11. 

3: Ἢ ἐξαγόρευσις τῶν ἁμαρτημάτων 
τοῦτον ἔχει τὸν λόγον, ὃν ἔχει ἡ ἐπίδειξις 
τῶν σωματικῶν παθῶν, ὡς οὖν τὰ πάθη 


τοῦ σώματος οὐ πᾶσιν ἀποκαλύπτουσιν 
οἱ ἄνθρωποι, οὔτε τοῖς τυχοῦσιν, ἀλλὰ τοῖς 
ἐμπείροις τῆς τούτων θεραπείας" οὕτω 
καὶ ἡ ἐξαγόρευσις τῶν ἁμαρτημάτων γίνε- 
σθαι ὀφείλει ἐπὶ τῶν δυναμένων θεραπεύ- 
ειν, κατὰ τὸ γεγραμμένον, Ὑμεῖς οἱ δυνα- 
τοὶ, τὰ ἀσθενήματα τῶν ἀδυνάτων βαστά- 
ζετε, τουτέστι, αἴρετε διὰ τῆς ἐπιμελείας. 
Basil. in Regul. brevioribus, Resp. 229. 

85 Secundum Archiepisc. imo sanctum 
Thomam, et alios Theologos, in confes- 
sione fit quis de attrito contritus virtute 
clavium. Summa Sylvestrina, de Confess. 
Sacramental, cap. 1. sect. 1. 

F2 


84 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
they would have us believe, received this instruction: ‘* that 
if envy, or infidelity, or any other evil did secretly creep into 
any man’s heart, he who had care of his own soul should not 
be ashamed to confess those things unto him who had the over- 
sight over him; that by God’s word and wholesome counsel 
he might be cured by him.” And so indeed we read in the 
apocryphal Epistle of Clement, pretended to be written unto 
St James, the brother of our Lord; where in the several edi- 
tions of Crab, Sichardus, Venradius, Surius, Nicholinus, and 
Binius, we find this note also laid down in the margin; Nota 
de confessione sacramentali, ““ Mark this of sacramental con- 
fession.” But their own “Maldonat would have taught them 
that this note was not worth the marking: forasmuch as the 
proper end of sacramental confession is the obtaining of remis- 
sion of sins by virtue of the keys of the Church; whereas 
the end of the confession here said to be commended by 
St Peter, was the obtaining of counsel out of God’s word 
for the remedy of sins. Which kind of medicinal con- 
fession we well approve of, and acknowledge to have been 
ordinarily prescribed by the ancient Fathers for the cure of 
secret sins. 

For as for notorious offences, which bred open scandal, 
private confession was not thought sufficient; but there was 
further required public acknowledgement of the fault, and 
the solemn use of the keys for the reconciliation of the peni- 
tent. “*If his sin do not only redound to his own evil, but 
also unto much scandal of others, and the Bishop thinketh 
it to be expedient for the profit of the Church, let him not 
refuse to perform his penance in the knowledge of many, or of 
the whole people also; let him not resist, let him not by his 
shamefacedness add swelling to his deadly and mortal wound,” 
saith St Augustine. And more largely in another place ; 
where he meeteth with the objection of the sufficiency of 


8° Quod si forte alicujus cor vel livor, 
vel infidelitas, vel aliquod malum latenter 
irrepserit; non erubescat, qui anime sue 
curam gerit, confiteri hec huic qui preest, 
ut ab ipso per verbum Dei et consilium 
salubre curetur. Clem. Epist. 1. 
*7 Maldonat. Disputat. de Sacrament. 
Tom. 11. de Confessionis Origine, cap. 2. 
88 Si peccatum ejus non solum in gravi 


ejus malo, sed etiam in tanto scandalo 
est aliorum, atque hoc expedire utilitati 
Ecclesiz videtur Antistiti, in ποία 
multorum vel etiam totius plebis agere 
penitentiam non recuset; non resistat, 
non lethali et mortifere plage per pudo- 
rem addat tumorem. August. in lib. de 
Penitentia, que postrema est Homilia 
ex L. in x. Tom. 


iv. | OF CONFESSION. 85 


internal repentance in this manner: ‘* Let no man say unto 
himself, I do it secretly, I do it before God; God who par- 
doneth me doth know that I do it in my heart. [5 it there- 
fore said without cause, Whatsoever you shall loose on earth, 
shall be loosed in heaven? Are the keys therefore without 
cause given unto the Church of God? do we frustrate the 
Gospel of God? do we frustrate the words of Christ? do 
we promise that to you which he denieth you? do we not 
deceive you? Job saith, Jf 7 was abashed to confess my sins 
in the sight of the people. So just aman of God’s rich trea- 
sure, who was tried in such a furnace, saith thus; and doth the 
child of pestilence withstand me, and is ashamed to bow his 
knee under the blessing of God? That which the emperor 
was not ashamed to do, is he ashamed of, who is not as much 
as a senator, but only a simple courtier? O proud neck! Ὁ 
crooked mind! Perhaps, nay it 1s not to be doubted, it was 
for this reason, God would that Theodosius the Emperor 
should do public penance in the sight of the people, especially 
because his sin could not be concealed: and is a senator 
ashamed of that whereof the emperor was not ashamed ? is 
he ashamed of that who is no senator, but a courtier only, 
whereof the emperor was not ashamed? Is one of the vulgar 
sort or a trader ashamed of that whereof the emperor was 
not ashamed? What pride is this? Were not this alone suffi- 
cient to bring them to hell, although no adultery had been 
committed ?” Thus far St Augustine concerning the necessity 
of public repentance for known offences: which being in tract 
of time disused in some places, long after this the “ Bishops 


39 Nemo sibi dicat, Occulte ago, apud | tortuosa! Fortassis, imo quod non dubita- 
Deum ago; novit Deus qui mihiignoscit, | tur, propterea Deus voluit ut Theodosius 
quiaincordeago. Ergosine causadictum | Imperator ageret peenitentiam publicam 
est, Que solveritis in terra, solutaeruntin | in conspectu populi, maxime quia pecca- 
ceelo? ergo sine causa sunt claves date | tum ejus celari non potuit: et erubescit 
ecclesie Dei? frustramus Evangelium | Senator, quod non erubuit Imperator ? 
Dei? frustramus verba Christi? promit- | erubescit nec Senator sed tantum Curialis, 
timus vobis quod ille negat ὃ nonne vos | quod non erubuit Imperator? Erubescit 
decipimus? Job dicit: Sierubuiin con- | plebeius sive negociator, quod non erubuit 
spectu populiconfiteri peccatamea. Talis | Imperator? Que ἰδία superbia est? Non- 
justus thesauri divini obryzi, tali camino | ne sola sufficeret gehenne, etiamsi adul- 
probatus, ἰδία dicit: et resistit mihi filius | terium nullum esset? Id. Hom. xix. 
pestilentia, et erubescit genu figere sub | Ex. ὅθ. cap. 3. 
benedictione Dei? Quod non erubuit | 4 Concil. Arelat. rv. cap. 26, et Cabi- 
Imperator, erubescit nec Senator sed tan- —_Jonens. 11. cap, 25. 
tum Curialis? Superba cervix, mens 





86 ANSWER TO A JESUITS CHALLENGE. | cHar. 


of France, by the assistance of Charles the Great, caused it 
to be brought into use again according to the order of the 
old Canons. 

Neither is it here to be omitted, that in the time of 
the more ancient Fathers this strict discipline was not so 
restrained to the censure of public crimes; but that private 
transgressions also were sometimes brought within the compass 
of it. For whereas at first public confession was enjoined 
only for public offences; men afterwards discerning what 
great benefit redounded to the penitents thereby, (as well for 
the subduing of the stubbornness of their hard hearts, and the 
furthering of their deeper humiliation, as for their raising up 
again by those sensible comforts which they received by the 
public prayers of the congregation and the use of the keys;) 
some men, I say, discerning this, and finding their own con- 
sciences burdened with the like sins, which, being carried in 
secrecy, were not subject to the censures of the Church; to 
the end they might obtain the like consolation and quiet of 
mind, did voluntarily submit themselves to the Church’s dis- 
cipline herein, and undergo the burden of public confession 
and penance. This appeareth by Origen in his second 
Homily upon the 37th Psalm, Tertullian in his book de 
Peenitentia, chap. 9, St Cyprian in his Treatise de Lapsis, 
sect. 23, (or 11, according to Pamelius’s distinction), St 
Ambrose in his first book de Pcenitentia, chap. 16, and others. 
And to the end that this publication of secret faults might 
be performed in the best manner, some prudent minister was 
first of all made acquainted therewith; by whose direction 
the delinquent might understand what sins were fit to be 
brought to the public notice of the Church, and in what 
manner the penance was to be performed for them. There- 
fore did Origen advise, as we heard, that one should use 
great care in making choice of a good and skilful phy- 
sician, to whom he should disclose his grief in this kind. 
And ‘if he understand,” saith he, “‘ and foresee that thy 
disease is such as ought to be declared in the assembly of the 
whole Church, and cured there, whereby peradventure both 


“1 Si intellexerit et praeviderit talem | runt, et tu ipse facile sanari; multa hoc 
esse languorem tuum, qui in conventu | deliberatione et satis perito medici illius 
totius ecclesiz exponi debeat et curari, | consilio procurandum est. Origen. in 
ex quo fortassis et ceteri edificari pote- | Psal. xxxvii. Hom. τι. 


Iv. ] OF CONFESSION. 87 


others may be edified, and thou thyself more easily healed ; 
with much deliberation, and by the very skilful counsel of 
that physician, must this be done.” 

But within a while, shortly after the persecution raised 
in the days of Decius the Emperor, it was no longer left 
free to the penitent to make choice of his ghostly father ; 
but by the general consent of the bishops it was ordained, 
that in every church one certain discreet minister should 
be appointed to receive the confessions of such as relapsed 
into sin after Baptism. This is that addition which “Socrates, 
in his Ecclesiastical History, noteth to have been then made 
unto the penitential canon, and to have been observed by 
the governors of the Church for a long time ; until at length 
in the time of Nectarius bishop of Constantinople, which was 
about one hundred and forty years after the persecution of 
Decius, upon occasion of an infamy drawn upon the clergy 
by the confession of a gentlewoman, defiled by a deacon in 
that city, it was thought fit it should be abolished; and that 
“liberty should be given unto every one, upon the private 
examination of his own conscience, to resort to the holy 
Communion. Which was agreeable both to the rule of the 
Apostle, 1 Cor. xi. 28, Let a man examine himself, and so 
let him eat of that bread, and drink of that cup; and to 
the judgment of the more ancient Fathers; as appeareth 
by Clemens Alexandrinus, who accounteth a man’s own con- 
science to be his “best director in this case: howsoever our 
new masters of * Trent have not only determined, that sacra- 
mental confession must necessarily be premised before the 
receiving of the Eucharist ; but also have pronounced them to 
be excommunicate ipso facto, that shall presume to teach the 
contrary. 

The case then, if these men’s censures were ought worth, 
would go hard with Nectarius and all the Bishops that fol- 
lowed him; but especially with St John Chrysostom, who was 
his immediate successor in the See of Constantinople. For 


42 Οἱ ἐπίσκοποι τῶν ἐκκλησιῶν κανόνι | cuvedein Kai θαῤῥεῖν δύναιτο, κοινωνεῖν 
τὸν πρεσβύτερον τὸν ἐπὶ τῆς μετανοίας | τῶν μυστηρίων. Sozomen. Histor. lib. vii. 
προσέθεσαν. Socrat. Hist. lib. v. cap. | cap. 10. 

19. 44 ᾿Αρίστη yap πρὸς τὴν ἀκριβῆ αἵρεσίν 

43 συγχωρῆσαι δὲ ἕκαστον τῶ ἰδίῳ συν- | Te καὶ φυγὴν ἡ συνείδησις. Clement. 
εἰδότι τῶν μυστηρίων μετέχειν. Socrat. | Alexandr. lib. i. Strom. 
ib. συγχωρεῖν ἕκαστον, ws ἂν ἑαυτῷ 15. Concil. Trident. Sess, x111. Can. 1]. 


88 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
thus doth he expound that place of the Apostle: “ * Let every 
one examine himself, and then let him come. He doth not 
bid one man to examine another, but every one himself; 
making the judgment private, and the trial without wit- 
nesses ;” and in the end of his second Homily of fasting 
(which in others is the eighth de Pcenitentia), frameth his 
exhortation accordingly: ‘* Within thy conscience, none 
being present but God, who seeth all things, enter thou into 
judgment, and into a search of thy sins, and recounting thy 
whole life, bring thy sins unto judgment in thy mind: reform 
thy excesses, and so with a pure conscience draw near to that 
sacred Table, and partake of that holy Sacrifice.” Yet in 
another place he deeply chargeth ministers not to admit known 
offenders unto the Communion. ‘* But “if one,” saith he, 
‘‘ be ignorant that he is an evil person after that he hath used 
much diligence therein, he is not to be blamed; for these things 
are spoken by me of such as are known.” And we find both 
in him and in the practice of the times following, that the 
order of public penance was not wholly taken away; but 
according to the ancient discipline established by the Apostles 
in the Church, open offenders were openly censured, and 
pressed to make public confession of their faults. _Whereby 
it is manifest that the liberty brought in by Nectarius, of 
not resorting to any penitentiary, respected the disclosing of 
secret sins only; such as that foul one was, from whence the 
public scandal arose, which gave occasion to the repeal of 
the former’ constitution. For to suffer open and notorious 
crimes committed in the Church to pass without control, was 
not a mean to prevent but to augment scandals; nay, the 
ready way to make the house of God a den of thieves. 

Two observations more I will add upon this part of the 
history. The one, that the abrogation of this Canon sheweth 


46 A ᾿ , ay γῦ EA a ay ζό ὑπὸ που ἢ x , ” 

οκιμαζέτω δὲ αὐτὸν ἕκαστος, καὶ | γιζόμενος, ὑπὸ τοῦ νοῦ TO κριτήριον ἄγε 
τὰ ἁμαρτήματα, διόρθου τὰ πλημμελήμα- 
τα, καὶ οὕτω μετὰ καθαροῦ τοῦ συνειδότος 
τῆς ἱερᾶς ἅπτου τραπέζης, καὶ τῆς ἁγίας 
μέτεχε θυσίας. Id. Tom. vt. Savil. p. 897. 


48 ἘΠ δὲ ἠἡγνόησέ τις τὸν φαῦλον πολλὰ 


τότε προσίτω. καὶ οὐχ ἕτερον ἑτέρῳ 
κελεύει δοκιμάσαι, ἀλλ᾽ αὐτὸν ἑαυτὸν, 
αδημοσίευτον 


ποιῶν πὸ δικαστήριον, 


ἀμάρτυρον τὸν ἔλεγχον. Chrysost. in 


1 Cor. xi. Homil. xxvuiit. 


47 "Evdov ἐν τῷ συνειδότι, μηδενὸς 
παρόντος, πλὴν τοῦ πάντα ὁρῶντος Θεοῦ, 
ποιοῦ τὴν κρίσιν καὶ τῶν ἡμαρτημένων 
τὴν ἐξέτασιν, καὶ πάντα τὸν βίον ἀναλο- 


περιεργασάμενος, οὐδὲν ἔγκλημα" ταῦτα 
γάρ μοι περὶ τῶν δήλων εἴρηται. Id. in 
fine Hom. Lxxx1t. in Matth. edit. Grec. 
vel LXxxx111. Latin. 


tv. ] OF CONFESSION. 89 


that the form of confession used by the ancient was canonical, 
that is, appertaining to that external discipline of the Church, 
which upon just occasion might be altered; and not sacra- 
mental and of perpetual right, which is that our Jesuits 
stand for. The other, that the course taken herein by 
Nectarius was not only approved by St Chrysostom, who 
succeeded him at Constantinople, but “generally in a manner 
by the Catholic Bishops of other places; howsoever the 
Arians and the rest of the sectaries (the Novatians only 
excepted, who from the beginning would not admit the 
discipline used in the Church for the reconciliation of peni- 
tents,) retained still the former usage, as by the relation of 
Socrates and Sozomen more fully may appear. And _ there- 
fore, when within some 21 years after the time wherein they 
finished their histories, and about 70 after that the publica- 
tion of secret offences began to be abolished by Nectarius, 
certain in Italy did so do their penance, that they caused 
a writing to be publicly read, containing a profession of their 
several sins; Leo, who at that time was Bishop of Rome, 
gave order, that by all means *that course should be broken 
off, ‘* forasmuch as it was sufficient that the guilt of men’s 
consciences should be declared in secret confession to the 
priests alone. For although,” saith he, ‘ the fulness of 
faith may seem to be laudable, which for the fear of God 
doth not fear to blush before men; yet because all men’s 
sins are not of that kind, that they may not fear to publish 
such of them as require repentance, let so inconvenient a 
custom be removed; lest many be driven away from the 
remedies of repentance, while either they are ashamed or 
afraid to disclose their deeds unto their enemies, whereby 
they may be drawn within the peril of the laws. For that 


9 ᾿Επηκολούθησαν δὲ σχεδὸν οἱ πάντων | improbabilis consuetudo; ne multi a 
ἐπίσκοποι. Sozom. lib. vii. cap. 16. penitentie remediis arceantur, dum aut 

°° Ne de singulorum peccatorum genere | erubescunt aut metuunt inimicis suis sua 
libellis scripta professio publice recitetur; | facta reserare, quibus possint legum con- 
cum reatus conscientiarum sufficiat solis | stitutione percelli. Sufficit enim illa con- 
sacerdotibus indicari confessione secreta. | fessio, que primum Deo offertur, tum 
Quamvis enim plenitudo fidei videatur | etiam sacerdoti, qui pro delictis peniten- 
esse laudabilis, que propter Dei timorem | tium precator accedit. Tunc enim demum 
apud homines erubescere non veretur; | plures ad penitentiam poterunt provocari, 
tamen quia non Omnium hujusmodi sunt | si populi auribus non publicetur conscien- 
peccata, ut ea, que penitentiam poscunt, | tia confitentis. Leo Epist. txxx. ad 
non timeant publicare, removeatur tam — Episcopos Campania, Samnii et Piceni. 





90 ANSWER TO A JESUIT’S CHALLENGE. [ cHaAP. 
confession is sufficient which is offered first unto God, and 
then unto the priest, who cometh as an intercessor for the 
sins of the penitent. For then at length more may be pro- 
voked to repentance, if that the conscience of him who con- 
fesseth be not published to the ears of the people.” 

By this place of Leo we may easily understand how, upon 
the removal of public confession of secret faults, (together with 
the private made unto the penitentiary, which was adjoined 
as a preparative thereunto,) auricular confession began to be 
substituted in the room thereof; to the end that by this 
means more might be drawn on to this exercise of repentance ; 
the impediments of shame and fear, which accompanied the 
former practice, being taken out of the way. For indeed 
the shame of this public penance was such, that in the time 
of Tertullian, when this discipline was thought most needful 
for the Church, it was strongly ‘‘°'presumed, that many 
did either shun this work as a publication of themselves, 
or deferred it from day to day, being more mindful,” as he 
saith, ‘‘ of their shame than of their salvation.” Nay, St 
Ambrose observed, that ‘‘**some who for fear of the punish- 
ment in the other world, being conscious to themselves of 
their sins, did here desire their penance, were yet for shame 
of their public supplication drawn back after they had 
received it.” Therefore the conjecture of *Rhenanus 15 
not to be contemned, that from this public confession the 
private took its original; which by Stapleton, (in his For- 
tress, part 11. chap. 4), is positively delivered in this manner : 
** Afterward this open and sharp penance was brought to 
the private and particular confession now used, principally 
for the lewdness of the common lay-Christians, which in this 
open confession began at length to mock and insult at their 
brethren’s simplicity and devotion.” Although it may seem 


1 Plerosque tamen hoc opus ut publi- 
cationem sui aut suffugere, aut de die in 
diem differre, presumo; pudoris magis 
memores quam salutis. Tertul. de Penit. 
cap. 10. 

° Nam plerique futuri supplicii metu, 
peccatorum suorum conscii, poenitentiam 
petunt; et cum acceperint, publice sup- 
plicationis revocantur pudore. Hi videntur 
malorum petisse penitentiam, agere bono- 
rum. Ambr. de Peenitent. lib. ii. cap. 9. 


53 Porro non aliam ob causam complu- 
rium hic testimoniis usi sumus, quam ne 
quis admiretur Tertullianum declancularia 
ista admissorum confessione nihil locu- 
tum: que, quantum conjicimus, nata 
est ex ista exomologesi per ultroneam 
hominum pietatem, ut occultorum pec- 
catorum esset et exomologesis occulta. 
Nec enim usquam preceptam olim legi- 
mus. B. Rhenan, Argument. in lib. 
Tertul. de Peenit. 


SF ee ΘΝ οΣ 


Iv. | OF CONFESSION. 91 


by that which is written by Origen, that the seeds of this 
lewdness began to sprout long before; howsoever ” Tertul- 
lian imagined, that no member of the Church would be so 
ungracious as to commit such folly. 

The public confession therefore of secret sins being thus 
abolished by Nectarius first, for the scandal that came there- 
by unto others, and by the rest of the Catholic Bishops after 
him, for the reproach and danger whereunto the penitents 
by this means were laid open; private confession was so 
brought in to supply the defect thereof, that it was accounted 
no more sacramental, nor esteemed, at least generally, to be 
of more necessity for the obtaining of remission of sins, than 
that other. So that whatsoever order afterward was taken 
herein, may well be judged to have had the nature of a 
temporal law, which, according to the definition of St 
Augustine, “although it be just, yet in time it may be 
justly also changed.” Nay, we find that Lawrence, Bishop 
of Novaria, in his Homily de Peenitentia, doth resolutely 
determine, that for obtaining remission of sins a man needeth 
not to resort unto any priest, but that his own internal 
repentance is sufficient for that matter. ‘‘ God,” saith “he, 
ἐς after baptism hath appointed thy remedy within thyself, 
he hath put remission in thine own power, that thou needest 
not seek a priest when thy necessity requireth; but thou 
thyself now, as a skilful and plain master, mayest amend 
thine error within thyself, and wash away thy sin by repent- 
ance.” ‘He hath given unto thee,” saith another, some- 


54 Si ergo hujusmodi homo, memor de- 56 Appellemus istam legem, si placet, 
licti sui, confiteatur que commisit, et | temporalem, que quamvis justa sit, com- 
humana confusione parvi pendat eos qui | mutari tamen per tempora juste potest. 
exprobrant eum confitentem, et notant vel | August. de lib. Arbitr. lib. 1. cap. 6. 
irrident, &c. Origen. in Psal. xxxvii. 
Homil. τι. 


57 Post baptisma remedium tuum in 
teipso statuit, remissionem in arbitrio tuo 


55 Certe periculum ejus tunc si forte 
onerosum est, cum penes insultaturos in 
risiloquio consistit, ubi de alterius ruina 
alter attollitur, ubi prostrato superscendi- 
tur. Ceterum inter fratres atque conser- 
vos, ubi communis spes, metus, gaudium, 
dolor, passio; quid tuos aliud quam te 
opinaris ? Quid consortes casuum tuorum 
ut plausores fugis ? Non potest corpus de 
unius membri vexatione letum agere. 
Tertullian. de Peenitent. cap. 9. 


posuit, ut non queras sacerdotem cum 
necessitas flagitaverit; sed ipse jam ac si 
scitus perspicuusque Magister, errorem 
tuum intra te emendes, et peccatum tuum 
penitudine abluas. Laur. Novar. Tom. 
vi. Biblioth. Patr. part. 1. p. 337. edit. 
Colon. 

58 Soi δέδωκε τὴν ἐξουσίαν τοῦ δεσμεῖν 
καὶ λύειν. σαυτὸν ἔδησας τῇ σειρᾷ τῆς 
φιλαργυρίας, σαυτὸν λύσον τῇ ἐντολῇ 


τῆς φιλοπτωχίας. σαυτὸν ἔδησας TH 


92 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
what to the same purpose, ‘the power of binding and 
loosing. Thou hast bound thyself with the chain of the 
love of wealth; loose thyself with the injunction of the love 
of poverty. Thou hast bound thyself with the furious 
desire of pleasures; loose thyself with temperance. ‘Thou 
hast bound thyself with the misbelief of Eunomius; loose 
thyself with the religious embracing of the right faith.” 

And that we may see how variable men’s judgments were 
touching the matter of confession in the ages following, Bede 
would have us “ὁ δ" confess our daily and light sins one unto 
another, but open the uncleanness of the greater leprosy to 
the priest.” Alcuinus, not long after him, would have us 
< confess all the sins that we can remember.” Others were 
of another mind. For some (as it appeareth by the writings 
of the same *'Alcuinus, and of *Haymo) would not confess 
their sins to the priest; but ‘ “said it was sufficient for 
them that they did confess their sins to God alone ;” pro- 
vided always, that they ceased from those sins for the time 
Others confessed their sins unto the priests, but 
not fully;” as may be seen in the council of Cavaillon, 
held in the days of Charles the Great: where, though 
the Fathers think that this had ‘* need to be amended ;” 
yet they freely acknowledge that it remained still a question, 
whether men should only confess to God, or to the priests 
also; and they themselves put this difference betwixt both 
those confessions, that the one did properly serve for the 
cure, the other for direction in what sort the repentance, and 
so the cure, should be performed. Their words are these: 


to come. 
ςς 64 


οἴστπρῳ τῶν ἡδονῶν, σαυτὸν λύσον TH 
σωφροσύνῃ. σαυτὸν ἔδησας τῇ Εὐνομίου 
κακοπιστίᾳ, σαυτὸν λύσον τῇ τῆς ὀρθο- 
δοξίας εὐσεβείᾳ. Auctor Homilie in 
illud, Quecunque ligaveritis, &c. inter 
opera Chrysostomi, Tom. vit. edit. Savil. 
p- 268. 

59 In hac sententia illa debet esse discre- 
tio; ut quotidiana leviaque peccata alter- 
utrum cozqualibus confiteamur, eorumque 
quotidiana credamus oratione  salvari. 
Porro gravioris lepre immunditiam juxta 
legem sacerdoti pandamus, atque ad ejus 
arbitrium, qualiter et quanto tempore 
jusserit, purificari curemus. Bed. in 
Jacob. v. 


60 Volens dimittere omnia his qui in 
se peccaverunt, confiteatur omnia peccata 
sua, que recordari potest. Alcuin. de 
Divin. Offic. cap. 13, in capite Jejunii. 

61 14, Epist. xxvi. 

62 Haymo. Halberstatt. in Evangel. 
Dominic. xv. post Pentecost. Ad illud: 
Ite ostendite vos sacerdotibus. 

63 Ticentes, sibi sufficere, ut soli Deo 
peccata sua confiteantur; si tamen ab 
ipsis peccatis in reliquo cessent. Haymo. 
ut supra. 

64 Sed et hoc emendatione egere per- 
speximus, quod quidam dum confitentur 
peccata sua sacerdotibus, non plene id 
faciunt. Concil, Cabilon. 11. cap. 32. 


Iv. ] OF CONFESSION. 93 
«Some say that they ought to confess their sins only unto 
God, and some think that they are to be confessed unto the 
priests: both of which, not without great fruit, is practised 
within the holy Church. Namely thus, that we both confess 
our sins unto God, who is the forgiver of sins, (saying with 
David: I acknowledge my sin unto thee, and mine iniquity 
have I not hid. I said I will confess against myself my 
transgressions unto the Lord: and thou forgavest the iniquity 
of my sin:) and, according to the institution of the Apostle, 
confess our sins one unto another, and pray one for another, 
that we may be healed. The confession therefore which is 
made unto God, purgeth sins; but that which is made unto 
the priest, teacheth in what sort those sins should be purged. 
For God, the author and bestower of salvation and health, 
giveth the same sometime by the invisible administration 
of his power, sometime by the operation of physicians.” 

This Canon is cited by “Gratian out of the Penitential 
of Theodorus, Archbishop of Canterbury, but clogged with 
some unnecessary additions. As when in the beginning 
thereof it is made the “opinion of the Grecians, that sins 
should be confessed only unto God; and of the rest of the 
Church, that they should be confessed to priests: where those 
words, ut Greci, in Gratian, seem unto Cardinal Bellarmine 
“to have crept out of the margin into the text, and to 


®° Quidam solummodo Deo confiteri 
debere dicunt peccata; quidam vero sacer- 
dotibus confitenda esse percensent: quod 
utrumque non sine magno fructu intra 
sanctam fit ecclesiam, ita duntaxat, ut et 
Deo, qui remissor est peccatorum, con- 
fiteamur peccata nostra, (et cum David 
dicamus, Delictum meum cognitum tibi 
feci, et injustitiam meam non abscondi : 
dixi, Confitebor adversum me injustitias 
meas Domino, et tu remisisti impietatem 
peccati mei,) et secundum institutionem 
Apostoli, Confiteamur alterutrum peccata 
nostra, et Oremus pro invicem ut salvemur. 
Confessio itaque que Deo fit, purgat 
peccata: €a vero que sacerdoti fit, docet 
qualiter ipsa purgentur peccata. Deus 
namque, salutis et sanitatis auctor et largi- 
tor, plerumque hance preebet sue potentix 
invisibili administratione, plerumque 
medicorum operatione. Ibid. cap. 33. 


66 Grat. de Penit. Distinct..1. cap. ult. 
Quidam Deo. 

67 Quidam Deo solummodo confiteri 
debere peccata dicunt, wt Greci; quidam 
vero sacerdotibus confitenda esse percen- 
sent, ut tota fere sancta ecclesia. Ibid. 

68 Videtur irrepsisse in textum ex mar- 
gine; et marginalem annotationem im- 
periti alicujus fuisse qui ex facto Nectarii 
collegit, sublatam omnino confessionem 
sacramentalem apud Grecos. Nam alio- 
qui in ipso Capitulari Theodori, unde 
canon ille descriptus est, non habentur 
duz ille voces, ut Greci; neque etiam 
habentur in Concilio 11. Cabilonensi, 
cap. 33. unde Theodorus Capitulum 
illud accepisse videtur : sed nee Magister 
Sentent. in iv. lib. Dist. xvit. eandem 
sententiam adducens, addidit illud, τ 
Greci. Bellar. de Peenitent. lib. iii. 
cap. ὅ. 


94 ANSWER TO A JESUITS CHALLENGE. [ cHar. 


have been a marginal annotation of some unskilful man, who 
gathered by the fact of Nectarius, that sacramental con- 
fession was wholly taken away among the Grecians. For 
otherwise,” saith he, ‘in the Capitular itself of Theodorus, 
whence that Canon was transcribed, those two words, wt 
Greci, are not to be had; nor are they also to be had in 
the second Council of Cavaillon, c. 33, whence Theodorus 
seemeth to have taken that chapter: neither yet doth the 
Master of the sentences, in his 4th book and 17th distinction, 
bringing in the same sentence, add those words, ut Greci.” 
But the Cardinal’s conjecture of the translating of these 
words out of the margin into the text of Gratian is of little 
worth; seeing we find them expressly laid down in the elder 
collections of the decrees made by ®Burchardus and “Ivo; 
from whence it is evident that Gratian borrowed this whole 
chapter, as he hath done many a one beside. For as for 
‘¢ the Capitular itself of Theodorus, whence” the Cardinal too 
boldly affirmeth ‘* that Canon was transcribed ;” as if he had 
looked into the book himself; we are to know, that no such 
Capitular of Theodorus is to be found: only Burchardus and 
Tvo (in whom, as we said, those controverted words are 
extant) set down this whole chapter as taken out of Theo- 
dore’s Penitential, and so misguided Gratian; for indeed 
in Theodorus’ Penitential, which I did lately transcribe out 
of a most ancient copy kept in Sir Robert Cotton’s treasury, 
no part of that chapter can be seen; nor yet any thing else 
tending to the matter now in hand, this short sentence only 
excepted, Confessionem suam Deo soli, si necesse est, licebit 
agere; ““Τ is lawful that confession be made unto God 
alone, if need require.” And to suppose, as the Cardinal 
doth, that Theodorus should take this chapter out of the 
second council of Cavaillon, were an idle imagination ; 
seeing it is well known that Theodore died Archbishop of 
Canterbury in the year of our Lord 690, and the council 
of Cavaillon was held in the year 813, that is, 123 years 
after the other’s death. The truth is, he who made 
the additions to the Capitularia of Charles the Great and 
Ludovicus Pius, gathered by Ansegisus and Benedict, trans- 
lated this Canon out of that council into his “collection : 


69 Burchard. Decret. lib. xix. cap. 146. 71 Addit. 111. cap. 31. edit. Pithei et 
70 Tyo, Decret. part. xv. cap. 155. Lindenbrogii. 


iv. | _ OF CONFESSION. 95 


which Bellarmine, as it seemeth, having some way heard of, 
knew not to distinguish between those Capitularia and 'T heo- 
dore’s Penitential; being herein as negligent as in his alle- 
gation of the fourth book of the sentences: where the Master 
doth not bring in this sentence at all, but having among 
other questions propounded this also for one, “Ἅ ‘ Whether 
it be sufficient that a man confess his sins to God alone, or 
whether he must confess to a priest,” doth thereupon set 
down the diversity of men’s opinions touching that matter, 
and saith, that ‘‘ unto some it seemed to suffice if confession 
were made to God only, without the judgment of the priest, 
or the confession of the Church, because David said, J said 
I will confess unto the Lord: he saith not, Unto the priest ; 
and yet he sheweth that his sin was forgiven him.” For in 
these points, as the same author had before noted, ‘ “even the 
learned were found to hold diversely; because the doctors 
seemed to deliver divers and almost contrary judgments 
therein. 

The diverse sentences of the doctors touching this ques- 
tion, whether external confession were necessary or not, are at 
large laid down by Gratian ; who in the end leaveth the mat- 
ter in suspense, and concludeth in this manner: ‘ “Upon 
what authorities, or upon what strength of reasons both these 
opinions are grounded, I have briefly laid open. But whether 
of them we should rather cleave to, is reserved to the judg- 
ment of the reader. For both of them have for their favourers 
both wise and religious men.” And so the matter rested un- 
determined 1150 years after Christ; howsoever the Roman 
correctors of Gratian do tell us, that now the case is altered, 
and that “ “it is most certain, and must be held for most 


72 Utrum sufliciat peccata confiteri soli 74 Quibus auctoritatibus vel quibus 
Deo, an oporteat confiteri sacerdoti. Qui- | rationum firmamentis utraque sententia 
busdam visum est sufficere, si soli Deo fiat | innitatur, in medium breviter exposuimus. 


confessio sine judicio sacerdotali et con- 
fessione ecclesiz, quia David dixit, Dixi, 
Confitebor Domino, &c. non ait, Sacer- 
doti; et tamen remissum sibi peccatum 
dicit. Petr. Lombard. lib. iv. Sentent. 
Dist. xvii. 

73 In his enim etiam docti diversa sen- 
tire inveniuntur; quia super his varia ac 
pene adversa tradidisse videntur Doctores. 
Ibid. 


Cui autem harum potius adhzrendum sit, 
lectoris judicio reservatur. Utraque enim 
fautores habet sapientes et religiosos viros. 
De Peenit. Dist. 1. cap. 89. Quamvis. 

75 Certissimum est, et pro certissimo 
habendum, peccati mortalis necessariam 
esse confessionem sacramentalem, eo modo 
ac tempore adhibitam, quo in Concilio 
Tridentino post alia Concilia est consti- 
tutum. Rom, Correct. ibid. 


96 ANSWER TO A JESUIT’S CHALLENGE. | CHAR. 
certain, that the sacramental confession .of mortal sins is 
necessary, used in that manner, and at such time, as in the 
Council of Trent after other Councils it is appointed.” But 
the first Council wherein we find any thing determined 
touching this necessity, is that of Lateran under Innocent 
the Third, wherein we heard that transubstantiation was 
established: for there it was ordained, that ** “Omnis utrius- 
que sexus fidelis, every faithful one of either sex, being come 
to years of discretion, should by himself alone, once in the 
year at least, faithfully confess his sins unto his own priest ; 
and endeavour according to his strength to fulfil the penance 
enjoined unto him, receiving reverently at least at Easter 
the Sacrament of the Eucharist: otherwise, that both being 
alive he should be kept from entering into the Church, 
and being dead should want Christian burial.” Since which 
determination Thomas Aquinas, in his exposition of the 
text of the fourth book of the Sentences, distinct. 17, holdeth 
“the denial of the necessity of confession unto salvation to 
be heresy ; which before that time, saith Bonaventure, in his 
Disputations upon the same fourth book, was not heretical ; 
forasmuch as many Catholic doctors did hold contrary opinions 
therein, as appeareth by Gratian. 

But Medina will not admit by any means, “that it 
should be accounted “ strictly heresy ;” but would have it 
said, that ‘it savours of heresy.” And for this decree of con- 
fession to be made once in the year, he saith, “that it « doth 
not declare nor interpret any divine right of the thing, but 
rather appointeth the time for confession.” Durand thinketh 
that it may be said, that this Statute containeth ‘ “an holy 


τὸ Omnis utriusque sexus fidelis, post- 
quam ad annos discretionis pervenerit, 
omnia sua solus peccata confiteatur fide- 
liter, saltem semel in anno, proprio sacer- 
doti; et injunctam 5101 Peenitentiam stu- 
deat pro viribus adimplere, suscipiens 
reverenter ad minus in Pascha Eucharistie 
sacramentum, &c. alioquin et vivens ab 
ingressu ecclesie arceatur, et moriens 
Christiana careat sepultura. Concil. La- 
teran. cap. 21. 

“7 Magister et Gratianus hoc pro opi- 
nione ponunt. Sed nunc, post determina- 
tionem ecclesie sub Inn. 111. factam, 
heresis reputanda est. Thom. 





78 Tdeo dicendum, quod prefata assertio 
non est stricte heresis, sed sapit heresim. 
Jo. Medina, Tractat. 11. de Confessione, 
Quest. Iv. 

79 Nam illud, quod illic dicitur de 
confessione semel in anno, non procedit 
declarando, nec divinum jus interpre- 
tando, sed potius tempus confitendi in- 
stituendo. Id. ibid. Quest. τι. 

80 In quo premittitur exhortatio sancta 
et salubris de confessione facienda, et 
subjungitur preceptum de _perceptione 
Eucharistiz vallatum pena. Durand. in 


| lib. iv. Sentent. Distinct. xvir. Quest. 
XIV. 


Iv.] OF 
and wholesome exhortation of making confession, and then 
adjoineth a precept of the receiving of the Eucharist, backed 
with a penalty;” or if both of them be precepts, that 
“Ὁ “!the penalty respecteth only the precept of communicating 
(of the transgression whereof knowledge may be taken), and 
not the precept of confession;” of the transgression whereof 
the Church can take no certain notice, and therefore can 
appoint no certain penalty for it. But howsoever, this we 
are sure of, that the canonists afterward held no absolute 
necessity of obedience to be required therein, as unto a sacra- 
mental institution ordained by Christ for obtaining remission 
of sins; but a canonical obedience only, as unto an useful 
constitution of the Church. And therefore, where Gratian 
in his first distinction de Panitentia had, in the 34th chapter 
and the three next following, propounded the allegations 
which made for them, who held “that men might obtain 
pardon for their sins without any oral confession of them, 
and then proceeded to the authorities which might seem to 
make for the contrary opinion; Johannes Semeca, at the 
beginning of that part, upon those words of Gratian, Alii 
e contrario testantur, putteth to this gloss: ‘“ “From this 
place until the section, His auctoritatibus, he allegeth for 
the other part, that sin is not forgiven unto such as are of 
years without confession of the mouth, which yet is false,” 
saith he. But this free dealing of his did so displease Friar 
Manrique, who, by the command of Pius Quintus, set out 
a censure upon the glosses of ‘the Canon Law, that he gave 
direction these words, ‘ which yet is false,” should be clean 
blotted out. Which direction of his, notwithstanding, the 
Roman correctors under Gregory x11. did not follow; but 
letting the words still stand, give them a check only with 
this marginal annotation: ‘‘ “‘ Nay it is most true, that without 
confession, in desire at least, the sin is not forgiven.” 


ΜΝ πος Υ ΟἿ 
CONFESSION. 97 


81 Et ob hoc posset rationabiliter videri 
alicui, quod predicta pena illius statuti 
respicit solum preeceptum de communione, 
de cujus transgressione constare potest, et 
non preceptum de confessione. Idem 
ibid. 

82 Unde datur intelligi, quod etiam ore 
tacente veniam consequi possumus. 


Penit. Dist. 1. cap. 34. Convertimini. 


De | 


Vide initium ejusdem Distinct. et Glos- 
sam, ibid. verb. Swnt enim. 

83 Ab hoc locousque ad sect. His auctori- 
tatibus, pro alia parte allegat, quod scilicet 
adulto peccatum non dimittitur sine oris 
confessione, quod tamen falsum est. Gloss. 

84 Tmo verissimum, sine confessione in 
voto non dimitti peccatum. Rom, Correct. 
ibid. in marg. 

G 


98 ANSWER TO A JESUITS CHALLENGE. [ CHAP. 

In like manner, where the same Semeca holdeth it to 
be the better opinion, that confession was ‘ “ordained by 
a certain tradition of the universal Church, rather than by 
the authority of the new or old Testament,” and inferreth 
thereupon, that it is “necessary among the Latins, but 
“not among the Greeks, because that tradition did not 
spread to them;” Friar Manrique commandeth all that 
passage to be blotted out; but the Roman correctors clap 
this note upon the margin for an antidote: ** “Nay, con- 
fession was ordained by our Lord, and by God’s law is 
necessary to all that fall into mortal sin after baptism, as 
well Greeks as Latins.” And for this they quote only 
the 14th Session of the Council of Trent; where that 
opinion is accursed in us, which was held two or three 
hundred years ago by the men of their own religion, 
among whom “Michael of Bononia, who was prior general 
of the order of the Carmelites in the days of Pope Urban 
the Sixth, doth conclude strongly out of their own received 
grounds, ‘‘ that confession is not necessary for the obtaining 
of the pardon of our sin.” And Panormitan, the great 
canonist, *’professeth that the opinion of Semeca doth much 
please him, which referreth the original of confession to a 
general tradition of the Church; ‘ because,” saith he, “ there 
is not any clear authority which sheweth that God or Christ 
did clearly ordain that confession should be made unto a 
priest.” Yea, ““ 411 the canonists, following their first inter- 
preter, say that confession was brought in only by the law 
of the Church,” and not by any divine precept, if we will 
believe Maldonat; who addeth notwithstanding, that ‘ *'this 


85 Melius dicitur eam institutam fuisse 
a quadam universalis ecclesia traditione, 
potius quam ex novi vel veteris Testa- 
menti auctoritate. Gloss. de Pcnitent. 
init. Distinct. v. In Penitentia. 


non est aliqua auctoritas aperta que in- 
nuat Deum seu Christum aperte instituisse 
confessionem fiendam sacerdoti. Panorm. 
in v. Decretal. de Peenitent. et Remiss. 
cap. 12. Omnis utriusque, sect. 18. 


86 Ergo necessaria est confessio in mor- 
talibus apud nos, apud Grecos non, quia 
nonemanavit apudillostraditiotalis. Ibid. 

87 Tmo confessio est instituta a Domino, 
et est omnibus post baptismum lapsis in 
mortale peccatum, tam Grecis quam 
Latinis, jure divino necessaria. Rom. 





Correct. ibid. in marg. 
88 Michael Angrianus in Psal. xxix. 
°° Multum mihi placet illa opinio, quia | 


90 Omnes juris pontificii periti, secuti 
primum suum interpretem, dicunt con- 
fessionem tantum esse introductam jure 
ecclesiastico. Maldon. Disp. de Sacra- 
ment. Tom. 11. de Confess. Orig. cap. 2. 

51 Sed tamen hee opinio aut jam de- 
clarata est satis tanquam heresis ab eccle- 
sia, aut faceret ecclesia opere pretium, 
si declararet esse heresim. Id, ibid. de 
Precepto Confess, cap, 3. 


Iv.] OF CONFESSION. 99 


opinion is either already sufficiently declared by the Church 
to be heresy, or that the Church should do well if it did 
declare it to be heresy.” 

And we find indeed, that in the year of our Lord 1479, 
which was 34 years after the death of Panormitan, by 
a special commission directed from Pope Sixtus the Fourth 
unto Alfonsus Carillus, Archbishop of Toledo, one Petrus 
Oxomensis, Professor of Divinity in the University of 
Salamanca, was driven to abjure “this conclusion, which 
he had before delivered as agreeable to the common opinion 
of the doctors, ““ that confession of sins in particular was 
grounded upon some statute of the universal Church, and 
not upon divine right.” And when learned men for all this 
would not take warning, but would needs be meddling again 
with that which the Popish Clergy could not endure should 
be touched, (as Johannes de Selva, among others, in the 
end of his treatise de Jwrejurando, Erasmus in divers of 
his works, and Beatus Rhenanus in his argument upon 
Tertullian’s book de Penitentia,) the Fathers of Trent, 
within 72 years after that, conspired together to stop all 
men’s mouths with “an anathema, that should deny sacra- 
mental confession to be of divine institution, or to be neces- 
sary unto salvation. And so we are come to an end of that 
point. 


OF THE PRIEST’S POWER TO FORGIVE SINS. 


From Confession we are now to proceed unto Absolution, 
which it were pity this man should receive before he made 
confession of the open wrong he hath here done, in charging 
us to deny “that priests have power to forgive sins.” 
Whereas the very formal words which our Church requireth 
to be used in the ordination of a minister, are these: ‘¢ ' Whose 
sins thou dost forgive, they are forgiven; and whose sins 
thou dost retain, they are retained.” And therefore, if this 


® Quod confessio de peccatis in specie | Carranzam in summa Concil. sub Sixto 
fuerit ex aliquo statuto universalis eccle- | rv. 
sie, non de jure divino. Congregat. "8. Concil. Trident. Sess. xrv. Can. 6 
Complutens. sub Alfonso Carillo, apud ' ‘The Form of Ordering of Priests. 
G2 


~ 


100 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


be all the matter, the Fathers and we shall agree well 
enough; howsoever this make-bate would fain put friends 
together by the ears, where there is no occasion at all of 
quarrel. For we acknowledge most. willingly, that the 
principal part of the priest’s ministry is exercised in the 
matter of ‘* forgiveness of sins;” the question only is of 
the manner, how this part of their function is executed by 
them, and of the bounds and limits thereof, which the Pope 
and his clergy, for their own advantage, have enlarged 
beyond all measure of truth and reason. 

That we may therefore give unto the priest the things 
that are the priest’s, and to God the things that are God’s, 
and not communicate unto any creature the power that 
properly belongeth to the Creator, who *will not give his 
glory unto another ; we must in the first place lay this down 
for a sure ground, that to forgive sins properly, directly, 
and absolutely, is a privilege only appertaining unto the 
Most High. J, saith he of himself, even I am he that 
blotteth out thy transgressions for mine own sake, and will 
mot remember thy sins. Isaiah xtili. 25. Who is a God 
like unto thee, that pardoneth iniquity ? saith the prophet 
Micah, vii. 18; which in effect is the same with that of the 
scribes, Mark 11. 7, and Luke v. 21: Who can forgive sins but 
God alone? And therefore, when David saith unto God, Thou 
forgavest the iniquity of my sin, Psalm xxxii. 5, Gregory, 
surnamed the Great, the first Bishop of Rome of that name, 
thought this to be a sound paraphrase of his words, ‘‘ * Thou, 
who alone sparest, who alone forgivest sins. For who can 
forgive sins but God alone?” He did not imagine that 
he had committed any great error in subscribing thus 
simply unto that sentence of the scribes; and little dreamed 
that any petty doctors afterwards would arise in Rome 
or Rheims, who would tell us a fair tale, that ““ ‘the faithless 
Jews thought as heretics now-a-days, that to forgive sins 
was so proper to God, that it could not be communicated 
unto man;” and that ‘**true believers refer this to the increase 


2 Esai. xiviii. 11. | 4. Rhemists, Annot. in Matt. ix. 5. 

* Tu, qui solus parcis, qui solus peccata® 5 Richard Hopkins, in the Memorial 
dimittis. Quis enim potest peccata di- | of a Christ. Life, p. 179. edit. ann. 
mittere, nisi solus Deus? Gregor. Ex- | 1612. 
posit. 11. Psalmi Peenitential. | 


v. | OF THE PRIEST’S POWER TO FORGIVE SINS. 101 
of God’s honour, which miscreant Jews and heretics do 
account blasphemy against God and injurious to his majesty.” 
Whereas in truth the faithlessness of the Jews consisted in 
the application of this sentence against our Saviour Christ, 
whom they did not acknowledge to be God; as the senseless- 
ness of these Romanists in denying of the axiom itself. 

But the world is come unto a good pass, when we must 
be accounted ‘heretics now-a-days,” and consorted with 
«ς miscreant Jews,” for holding the selfsame thing that the 
Fathers of the ancient. Church delivered as a most certain 
truth, whensoever they had any occasion to treat of this part 
of the history of the Gospel. Old TIrenzeus telleth us, that 
our Saviour in this place, ‘‘ °forgiving sins did both cure 
the man, and manifestly discover who he was. For if 
none,” saith he, ““ can forgive sins but God alone, and our 
Lord did forgive them, and cured men, it is manifest that 
he was the Word of God made the Son of man; and that 
as man he is touched with compassion of us, as God he 
hath merey on us, and forgiveth us our debts which we do 
owe unto our Maker.” ‘Tertullian saith that ‘* “when the 
Jews, beholding only his humanity, and not being yet cer- 
tain of his Deity, did deservedly reason that a man could 
not forgive sins, but God alone,” he, by answering of them, 
that “the Son of man had authority to forgive sins,” would 
by this remission of sins have them call to mind, that he 
was ‘ ‘that only Son of man prophesied of in Daniel, who 
received power of judging, and thereby also of forgiving 
of sins.” Dan. vii. 13, 14. St Hilary, commenting upon the 
ninth of Matthew, writeth thus: “1 moveth the scribes 


ὁ Peccata igitur remittens, hominem 
quidem curavit, semetipsum autem mani- 
feste ostendit quis esset. Si enim nemo 
potest remittere peccata, nisi solus Deus, 
remittebat autem hec Dominus, et curabat 
homines; manifestum est, quoniam ipse 
erat Verbum Dei Filius hominis factus, &c. 
et quomodo homo compassus est nobis, 
tanquam Deus misereatur nostri, et remit- 
tat nobis debita nostra, que factori nostro 
‘ debemus Deo. Irenzus advers. Heres. 
lib. v. cap. 17. 

7 Nam cum Judzi, solummodo homi- 
nem ejus intuentes, nec dum et Deum certi, 


qua Dei quoque filium, merito retracta- 
rent, non posse hominem delicta dimittere, 
sed Deum solum, &c. Tertullian. lib.iv. 
advers. Marcion. cap. 10. 

8 Jilum scilicet solum filium hominis 
apud Danielis Prophetiam, consecutum 
judicandi potestatem, ac per eam utique 
et dimittendi delicta. Id. ibid. 

9 Movet scribas, remissum ab homine 
peccatum; (hominem enim tantum in 
Jesu Christo contuebantur;) et remissum 
ab eo, quod lex laxare non poterat. Tides 
enim sola justificat. Deinde murmura- 
tionem eorum Dominus introspicit, dicit- 


102 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
that sin should be forgiven by a man; (for they beheld 
aman only in Jesus Christ ;) and that to be forgiven by him, 
which the law could not release: for it is faith only that 
justifieth. Afterward the Lord looketh into their murmur- 
ing, and saith, that it is an easy thing for the Son of man 
upon earth to forgive sins. For it is true, none can forgive 
sins but God alone: therefore he who remitteth is God, 
because none remitteth but God. God remaining in man, 
performed this cure upon man.” St Jerome thus: “ We 
read that God saith in the prophet, 7 am he that blotteth 
out thine iniquities. Consequently therefore the scribes, 
because they thought him to be a man, and did not under- 
stand the words of God, accuse him of blasphemy. But 
the Lord, seeing their thoughts, sheweth himself to be God, 
who is able to know the secrets of the heart; and holding 
his peace, after a sort speaketh: By the same majesty and 
power wherewith I behold your thoughts, I am able also 
to forgive sins unto men.” Or, as Euthymius expresseth it 
in his commentaries upon the same place: ‘In truth, 
none can forgive sins but one, who beholdeth the thoughts 
of men.” St Chrysostom likewise, in his sermons upon the 
same, sheweth that Christ here declared himself to be God, 
equal unto the Father; and that if he had not been equal 
unto the Father, he would have said, ““ Why do you attri- 
bute unto me an unfitting opinion? I am far from that 
power.” To the same effect also writeth Christianus 
Druthmarus, Paschasius Radbertus, and Walafridus Strabus 
in the ordinary gloss upon the same place of St Matthew; 


que facile esse filio hominis in terra peccata 
dimittere. Werum enim, nemo potest di- 
mittere peccata, nisi solus Deus: ergo qui 
remittit Deus est, quia nemo remittit nisi 


Hadem majestate et potentia, qua cogita- 
tiones vestras intueor, possum et hominibus 
peccata dimittere. Hieron. lib. i. Com- 
mentar. in Matt. ix. 


Deus. Deus in homine manens curatio- 11 Vere nullus potest remittere pec- 

nem homini prestabat. Hilar. in Matth. | cata, nisi unus, qui intuetur cogita- 

Canon. 8. tiones hominum. Euthym. cap. 13. in 
10 Fegimus in prophetadicentem Deum, | Matt. 


Ego sum qui deleo iniquitates tuas. Con- 
sequenter ergo scribe, quia hominem 
putabant, et verba Dei non intelligebant, 
arguunt eum blasphemie. Sed Dominus 
videns cogitationes eorum, ostendit se 
Deum, qui possit cordis occulta cognos- 


cere; et quodammodo tacens loquitur, 





12 Ei μιὶ ἴσος ἦν, ἐχρῆν εἰπεῖν, Τί μοι 
προσάπτετε μὴ προσήκουσαν ὑπόληψιν: 
πόῤῥω ταύτης ἐγὼ τῆς δυνάμεως. Chry- 
sost. in Matt. ix. Homil. Χχιχ. Gree. 
xxx. Latin. Vide etiam Basilium, lib. v. 
contra Eunomium, Ὁ. 115. edit. Greco- 
Latin. 


v.] OF THE PRIEST’S POWER TO FORGIVE SINS. 103 


Victor Antiochenus upon the second of Mark; Theophy- 
lact and Bede upon the second of Mark and the fifth of 
Luke; St Ambrose upon the fifth of Luke; who in 
another place also bringeth this sentence of the scribes as 
a ground to prove the Deity of the Holy Ghost withal: 
forasmuch as “ none forgiveth sins but one God; because 
it is written, Who can forgive sins but God alone?” as 
St Cyril doth to prove the Deity of the Son: “ “For this 
only,” saith he, ‘ did the malice of the Jews say truly, that 
none can forgive sins but God alone, who is the Lord of 
the law.” And thence he frameth this argument: “ ’If he 
alone who is the Lord of all doth free us from our sins, and 
this agreeth to no other, and Christ bestoweth this with 
a power befitting God, how should he not be God?” 

The same argument also is used by Novatianus and 
Athanasius, to the selfsame purpose. ‘ For if when it 
agreeth unto none but unto God to know the secrets of the 
heart, Christ doth behold the secrets of the heart; if, when 
it agreeth unto none but unto God to forgive sins, the same 
Christ doth forgive sins; then deservedly is Christ to be 
accounted God,” saith Novatianus. So Athanasius demandeth 
of the Arians, If the Son were a creature, ““ how was he 
able to forgive sins?” it being written in the prophets, ‘ that 
this is the work of God. For who is a God like unto thee, 
that taketh away sins, and passeth over iniquities?” ‘“ But 
the Son,” saith he, ‘ said unto whom he would, T'hy sins are 


13 Peccata nemo condonat nisi unus | catadimittit, &c. merito Deus est Christus. 
Deus ; quia eque scriptum est, Quis potest | Novatian. de Trinitat. cap. 13. 
peccata donare nisi solus Deus ? Ambros. 17 [las δὲ, εἴπερ κτίσμα ἣν Λόγος, τὴν 
de Spir. Sanct. lib. iii. cap. 19. ἀπόφασιν Tov θεοῦ λύσαι δυνατὸς ἣν, καὶ 
14. Tstud enim solum malitia Judeorum ἀφεῖναι ἁμαρτίαν, γεγραμμένου παρὰ 
vere dicebat, quod nullus potest dimittere τοῖς προφήταις, ὅτι τοῦτο θεοῦ ἐστί" Tis 
peccata, nisi solus Deus, quilegis Dominus | yap θεὸς, ὥσπερ σὺ, ἐξαίρων ἁμαρτίας, 
est. Cyril. Alexand.Thesaur.lib.xii.cap.4. καὶ ὑπερβαίνων ἀνομίας ; Athanas. Orat. 
15 Bi μόνος ἡμᾶς ἀπαλλάττει 6 τῶν ITI. cont. Arian. p. 239. Tom. 1. edit. 
ὅλων θεὸς πλημμελημάτων, ἑτέρῳ mpé- | Greco-Lat. Commelin. 
TovTos τούτου μηδενὶ, χαρίζεται δὲ καὶ 18 Ὁ δὲ υἱὸς ἔλεγεν οἷς ἤθελεν, Αφέωνταί 
τοῦτο Χριστὸς μετ’ ἐξουσίας θεοπρεποῦς, σοι αἱ ὡμαρτίαι σου. ὕτε καὶ τῶν Ἰουδαίων 
πῶς οὐκ ἂν εἴη θεός. Τά. ἴῃ 110. de Recta | γογγυζόντων, ἔργῳ τὴν ἄφεσιν ἐδείκνυε, 
Fide δὰ Reginas. λέγων τῷ παραλυτικῷ, ᾿ ἔγειραι, ἄρον Tov 
16 Quod si cum nullius sit nisi Dei κράββατόν σου, καὶ ὕπαγε εἰς τὸν οἶκον 
cordis nésse secreta, Christus secreta con- | cov. Id. Epist. de Synodis Arimin. et 
spicit cordis ; quod si, cum nullius sit nisi | Seleuc. p. 712. Vide etiam Orat, rv. 
Dei peccata dimittere, idem Christus pec- | contra Arian, p, 254 et 281. 





104 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
forgiven thee: and when the Jews murmured, did demon- 
strate also this forgiveness indeed, saying to the man that 
was sick of the palsy, Arise, take up thy bed, and go unto 
thine house.” And therefore Bede rightly inferreth, that 
‘¢ the Arians do err here much more madly” than the Jews; 
** who, when they dare not deny, being convicted by the 
words of the Gospel, that Jesus is both the Christ, and hath 
power to forgive sins, yet fear not for all that to deny 
him to be God;” and concludeth himself most soundly, 
that ‘ “if he be God according to the Psalmist, who re- 
moveth our iniquities from us as far as the east is from the 
west, and the Son of man hath power upon earth to forgive 
sins, therefore the same is both God and the Son of man; 
that the man Christ by the power of his Divinity might 
forgive sins, and the same Christ God by the frailty of 
his humanity might die for sinners.” Whereunto we will 
add another sweet passage, borrowed by him from an 
ancienter author: “ΝΟ man taketh away sins (which the 
law, although holy, and just, and good, could not take 
away,) but he in whom there is no sin: now he taketh 
them away, both by pardoning those that are done, and by 
assisting us that they may not be done, and by bringing 
us to the life where they cannot at all be done.” ~* Peter 
Lombard allegeth this as the saying of “St Augustine, the 
former sentence only being thus changed: ““ *!None taketh 
away sins but Christ alone, who is the Lamb that taketh 
away the sins of the world;” agreeable to that, which in 


19 Sed multo dementius errant Ariani, 
qui cum Jesum et Christum esse, et pec- 
cata posse dimittere, Evangelii verbis de- 
victi, negare non audeant; nihilominus 
Deum negare non timent. Bed. in Marc. 
lib. i. cap. 10. 

20 Si et Deus est juxta Psalmistam, qui 
quantum distat oriens ab occasu elongavit 
a nobis iniquitates nostras, et filius homi- 
nis potestatem habet in terra dimittendi 
peccata; ergo idem ipse et Deus et filius 
hominis est; ut et homo Christus per 
divinitatis suz potentiam peccata dimit- 
tere possit, et idem Deus Christus per 
humanitatis sue fragilitatem pro pecca- 
toribus mori. Id, ibid. 





“1 Nemo tollit peccata (que nec lex, 
quamvis sancta et justa et bona, potuit 
auferre) nisi ille in quo peccatum non est. 
Tollit autem, et dimittendo que facta 
sunt, et adjuvando ne fiant, et perducendo 
ad vitam ubi fieri omnino non possunt. 
Id. in 1 Johan. iii. 


22 P. Lombard. lib. iv. Sentent. Dis- 
tinct. xviii. D. 

23 Tn quo etiam eandem demum repperi. 
Lib. ii. contra posteriorem Juliani Respons. 
Num. 84. 

*4 Nemo tollit peccata, nisi solus Chris- 
tus, qui est agnus tollens peccata mundi, 
August, 


v.| OF THE PRIEST'S POWER TO FORGIVE SINS. 105 
the same place he citeth out of St Ambrose: ‘ He alone 
forgiveth sins who alone died for our sins;” and to that 
of Clemens Alexandrinus: “He alone can remit sins who 
is appointed our master by the Father of all, who alone 
is able to discern disobedience from obedience.” ‘To which 
purpose also St Ambrose maketh this observation upon the 
history of the woman taken in adultery, John vill. 9, that 
«7 Jesus, being about to pardon sin, remained alone. For it 
is not the ambassador,” saith he, ‘“‘nor the messenger, but 
the Lord himself that hath saved his people. He remaineth 
alone, because it cannot be common to any man with Christ 
to forgive sins. This is the office of Christ alone, who 
taketh away the sin of the world.” Yea, St Chrysostom 
himself, who of all the Fathers giveth most in this point 
unto God’s ambassadors and messengers, is yet careful withal 
to preserve God’s privilege entire by often interposing such 
sentences as these: ‘***None can forgive sins but God 
alone.” “«*'To forgive sins belongeth to no other.” ‘To 
forgive sins is possible to God only.” “ἢ God alone doth 
this; which also he worketh in the washing of the new 
birth.” Wherein that the work of cleansing the soul is 
wholly God’s, and the minister hath no hand at all in 
effecting any part of it, Optatus proveth at large in his 
fifth book against the Donatists; shewing that ‘* *none 
can wash the filth and spots of the mind but he who is 
the framer of the same mind;” and convincing the heretics, 
as by many other testimonies of holy Scripture, so by that 


mundi. 
dium. 


35. Tle solus peccata dimittit, qui 
solus pro peccatis nostris mortuus est. 


Ambros, Epist. Lx xvi. ad Stu- 


Ambros. 

26 Mdvos οὗτος οἷός τε ἀφιέναι Ta 
πλημμελήματα, ὑπὸ τοῦ πατρὸς τῶν 
ὅλων ὁ ταχθεὶς παιδαγωγὸς μῶν, μόνος 
ὁ τῆς ὑπακοῆς διακρῖναι THY παρακοὴν 
δυνάμενος. Clem. Alexandr. Pedagog. 
lib. i. cap. 8. 

*7 Donaturus peccatum, solus remanet 
Jesus, &c. Non enim legatus neque 
nuncius, sed ipse Dominus salvum fecit 
populum suum. Solus remanet, quia non 
potest hoc cuiquam hominum cum Christo 
esse commune, ut peccata condonet. Solius 
hoe munus est Christi, qui tulit peccatum 


mentis. 


38 Οὐδεὶς yao δύναται ἀφιέναι ἁμαρ- 
τίας, εἰ μὴ μόνος ὁ Θεός. Chrysost. in 
2 Corinth. iii. Homil. vr. 

29 TS yap ἀφεῖναι ἁμαρτίας οὐδενὸς 
ἑτέρου ἐστί. Id. in Johan. viii. Homil. 
Liv. edit. Grec. vel L111. Latin. 

30 Αμαρτήματα μὲν yap ἀφεῖναι μόνῳ 
Θεῶ δυνατόν. Id.in 1 Οοτ. χν. Homil. xu. 

31 Θεὸς γὰρ μόνος τοῦτο ποιεῖ. ὃ δὴ καὶ 
ἐν τῷ λουτρῷ τῆς παλιγγενεσίας ἐργά- 
ζεται. Id. ibid. 

82 Sordes et maculas mentis lavare non 
potest, nisi qui ejusdem fabricator est 
Optat. lib. v. 


106 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
of Isaiah i. 18, which he presseth in this manner: “ * It 
belongeth unto God to cleanse, and not unto man; he hath 
promised by the Prophet Isaiah, that he himself would 
wash, when he saith, Jf your sins were as scarlet, I will 
make them as white as snow. I will make them white, he 
said; he did not say, I will cause them to be made white. 
If God hath promised this, why will you give that, which is 
neither lawful for you to promise, nor to give, nor to have ? 
Behold, in Isaiah God hath promised that he himself will 
make white such as are defiled with sins, not by man.” 
Having thus therefore reserved unto God his preroga- 
tive royal in cleansing of the soul, we give unto his under 
officers their due, when we “ “account of them as of the 
ministers of Christ, and stewards of the mysteries of God :” 
“not as Lords, that have power to dispose οὗ spiritual 
graces as they please; “but as servants, that are tied to 
follow their master’s prescriptions therein; and in follow- 
ing thereof do but bring their external ministry, “for which 
itself also they are beholding to God’s mercy and goodness, 
God conferring the inward blessing of his Spirit there- 
upon, when and where he will. “Who then is Paul, 
saith St Paul himself, and who is Apollo? but ministers 
by whom ye believed, even as the Lord gave to every 
man. ‘Therefore, saith Optatus, ‘“*in all the servants 
there is no dominion, but a ministry.” “Cui creditur 
ipse dat quod creditur, non per quem creditur; “It is he 
who is believed that giveth the thing which is believed, not 
he by whom we do believe.” Whereas our Saviour, then, 
saith unto his Apostles, John xx. Receive the Holy Ghost ; 
whose sins you forgive shall be forgiven: “St Basil, 


83 Dei est mundare, non hominis: ipse 
per prophetam Esaiam promisit se lotu- 
rum, dum ait, Etsi fuerint peccata vestra 
velut coccum, ut nivem inalbabo. Inal- 
babo, dixit; non dixit, Faciam inalbari. 
Si hoc Deus promisit, quare vos vultis 
reddere, quod vobis nec promittere licet, 
nec reddere, nec habere? Ecce in Esaia 
se promisit Deus inalbare peccatis affec- 
tos, non per hominem. Id. ibid. 

5:11 ἀθότε Ἰν ΗΠ} ἡ 

35 Chrysost. in 1 Cor. iv. Homil. x. 

36 Td.in2Cor.iy. Homil. ν αττ. circa init. 


κονήσασθαι τούτοις, ἀπὸ ἐλέου Kai φιλαν- 
θρωπίας. Id. ibid. 

38 1 Cor. iii. 5. 

89 Est ergo in universis servientibus non 
dominium, sed ministerium. Optat. lib. v. 

40 Id. ibid. Similiter et Chrysost. in 
1 Cor. iii. Homil. viii. 
μὲν καθ᾽ ἑαυτὸ μέγα καὶ πολλῶν ἄξιον 


Τοῦτο δὲ αὐτὸ 


μισθῶν" πρὸς δὲ τὸ ἀρχέτυπον καὶ τὴν 
ῥίζαν τῶν ἀγαθῶν οὐδέν. οὐ γὰρ ὁ δια- 
κονούμενος τοῖς ἀγαθοῖς, ἀλλ᾽ ὁ παρέχων 
αὐτὰ καὶ διδοὺς, οὗτός ἐστιν ὁ εὐεργέτης. 

4. Basil. lib. ν. advers. Eunom. p. 113. 


87 Kal yap τοῦτο αὐτὸ, φησὶ, τὸ δια- | edit. Greco-Latin. 


v. | OF THE PRIEST’S POWER TO FORGIVE SINS. 
15 Ambrose, * Augustine, ‘Chrysostom, and Cyril, make this 
observation thereupon; that this is not their work properly, 
but the work of the Holy Ghost, who remitteth by them, and 
therein performeth the work of the true God. For “ “indeed,” 
saith St Cyril, “it belongeth to the true God alone to be 
able to loose men from their sins. For who else can free 
the transgressors of the law from sin, but he who is the 
Author of the law itself?” “The Lord,” saith St Augus- 
tine, “‘ was to give unto men the Holy Ghost; and he 
would have it to be understood, that by the Holy Ghost 
himself sins should be forgiven to the faithful, and not that 
by the merits of men sins should be forgiven. For what 
art thou, O man, but a sick man that hast need to be 
healed? Wilt thou be a physician to me? Seek the phy- 
sician together with me.” So St Ambrose: ‘ “Behold, 
that by the Holy Ghost sins are forgiven. But men to 
the remission of sins bring their ministry; they exercise 
not the authority of any power.” St Chrysostom, though 
he make this to be the exercise of a great power, (which 
also he “elsewhere amplifieth after his manner, exceeding 
hyperbolically,) yet in the main matter accordeth fully with 
St Ambrose, that it lieth in *°°God alone to bestow the 
things wherein the priest’s service is employed.” «(δ᾽ And 
what speak I of priests?” saith he: ‘neither angel nor 
archangel can do ought in those things which are given by 


God; but the Father and the Son and the Holy Ghost do 


107 


#2 Ambros. de Spir. Sanct. lib. 11]. 
cap. 19. 

43 August. contra Epist. Parmenian. 
lib. ii. cap. 11. et Homil. xxii. Ex. 59. 
44 Chrysost. in 2 Cor. iii. Homil. vr. 

45 Cyril. Alexandr. in Johan. lib. xii. 
cap. 56. 

46 Et certe solius veri Dei est, ut possit 
a peccatis homines solvere. Cui enim alii 
prevaricatores legis liberare a peccato li- 
cet, nisi legis ipsius auctori? Id. ibid. 

47 Daturus erat 
Spiritum Sanctum; ab ipso Spiritu Sancto 
fidelibus suis dimitti peccata, non meritis 
hominum volebat intelligi dimitti peccata. 
Nam quid es, homo, nisi ger sanandus ? 
Vis mihi esse medicus ? mecum quere 
medicum. August. Homil, xxii. Ex. ὅθ, 


Dominus hominibus | 





48 Ecce, quia per Spiritum Sanctum 
peccata donantur. Homines autem in re- 
missionem peccatorum ministerium suum 
exhibent, non jus alicujus potestatis ex~ 
ercent. Ambros. de Spir. Sanct. lib. iii. 
cap. 19. 

49 Chrysost. lib. iii. de Sacerdotio. 

50 Ἃ γὰρ ἐγκεχείρισται ὁ ἱερεὺς, Θεοῦ 
μόνου ἐστὶ δωρεῖσθαι. Id. ἴῃ Johan. xx, 
Homil. Lx xxvi. edit. Grec. vel LXxxv. 
Latin. 

51 Καὶ τί λέγω τοὺς ἱερεῖς ; οὔτε ay- 
γελος οὔτε ἀρχάγγελος ἐργάσασθαί τι 
δύναται εἰς Ta δεδομένα παρὰ τοῦ Θεοῦ, 
ἀλλὰ πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα 
πάντα οἰκονομεῖ. ὁ δὲ ἱερεὺς τιὴν ἑαυτοῦ 
δανείζει γλῶτταν, καὶ τὴν ἑαυτοῦ παρέχει 
χεῖρα, Id, ibid. 


108 ANSWER TO A JESUIT’S CHALLENGE. [ cHap. 


dipense all. The priest lendeth his tongue, and putteth to 
his hand.” ** His part only is to open his mouth; but 
it is God that worketh all.” And the reasons whereby both 
he, and *'Theophylact after him, do prove that the priests 
of the law had no power to forgive sins, are of as great 
force to take the same power from the ministers of the Gospel. 
First, because “it is God’s part only to forgive sins: which 
is the *moral that Haymo maketh of that part of the history 
of the Gospel, wherein the lepers are cleansed by our Saviour, 
before they be commanded to shew themselves unto the 
priests; ‘‘ because,” saith he, ‘‘ not the priests, but God 
doth forgive sins.” Secondly, because *the priests were 
servants, yea servants of sin, and therefore had no power to 
forgive sins unto others; but the Son is the Lord of the 
house, who “was manifested to take away our sins, and in 
him is no sin, saith St John. Upon which saying of his, 
St Augustine giveth this good note: “*It is he in whom 
there is no sin, that came to take away sin. For if there 
had been sin in him too, it must have been tdken away 
from him; he could not take it away himself.” 

To forgive sins, therefore, being thus proper to God 
only and to his Christ, his ministers must not be held to 
have this power communicated unto them, but in an improper 
sense, namely, because God forgiveth by them, and hath 
appointed them both to apply those means by which he useth 
to forgive sins, and to give notice unto repentant sinners 
of that forgiveness. ‘For who can forgive sins but God 
alone? yet doth he forgive by them also unto whom he 
hath given power to forgive,” saith St Ambrose and _ his 


= ee ee sera res ΑΕ ΤΟΣ 
ὅ5 Τὸ πᾶν τῆς χάριτός ἐστι τούτου δ Δοῦλοι κἀκεῖνοι ὄντες οἱ ἱερεῖς ὑμῶν 
: “ἃ 5 ae , ae ae es : 

ἐστὶν ἀνοῖξαι μόνον τὸ στόμα. τὸ δὲ οὐκ ἔχουσιν ἐξουσίαν ἀφιέναι ἄλλοις ὧμαρ- 


πᾶν ὁ Θεὸς ἐργάζεται" σύμβολον οὗτος τίας. Theophylact. in Johan. viii. 


πληροῖ μόνον. Id. in 2 Tim. cap. 1 57 | John iii. 5. 
Homil. 11. 58 In quo non est peccatum, ipse venit 
53 Td. in Johan. viii. Homil. Liv. Grec. | auferre peccatum. Nam si esset et in 
vel nit. Latin. illo peccatum, auferendum esset illi, 
51: "πὸ γὰρ ἀφεῖναι ἁμαρτίας Θεοῦ μόνου. non ipse auferret. August. Tract. rv. in 
Theophylact. in Johan. viii. 1 Johan. iii. . 
5° Juxta spiritualem intelligentiam le- 59 Quis enim potest peccata dimittere 


prosi, antequam ad sacerdotes veniant, | nisi solus Deus? qui per eos quoque 
mundantur; quianon sacerdotes sed Deus | dimittit, quibus dimittendi tribuit po- 
peccata dimittit. Haymo Halberstat. in | testatem. Ambr. lib. v. Comment. in 
Evang. Domin. xv. post Pentecost. Luc, v. 





OF THE PRIEST’S POWER TO FORGIVE SINS. 109 


v. | 
followers. And “ *'though it be the proper work of God 
to remit sins,” saith Ferus, ‘‘ yet are the Apostles” and their 
successors ‘* said to remit also, not simply, but because they 
apply those means whereby God doth remit sins: which 
means are the word of God and the Sacraments.” Where- 
unto also we may add the relaxation of the censures of the 
Church, and prayer; for in these four the whole exercise 
of this ministry of reconciliation, as the “ Apostle calleth it, 
doth mainly consist. Of each whereof it is needful that we 
should speak somewhat more particularly. 

That prayer is a means ordained by God for procuring 
remission of sins, St Chrysostom “observeth out of Job xtii. 8, 
and is plain by that of St James: " The prayer of faith shall 
save the sick, and the Lord shall raise him up: and if he 
have committed sins, they shall be forgiven him. Confess 
your faults one to another, and pray one for another, that 
ye may be healed: for the fervent prayer of a righteous 
man availeth much. The latter of which sentences hath 
reference to the prayers of every good Christian, whereunto 
we find a gracious promise annexed, according to that of 
St John: “Jf any man see his brother sin a sin which is 
not unto death, he shall ask, and he shall give him life for 
them that sin not unto death. But the former, as the verse 
immediately going before doth manifestly prove, pertaineth 
to the prayers made by the ministers of the Church, who 
have a special charge to be the Lord’s remembrancers for 
the good of his people. And therefore, as St Augustine 
out of the latter proveth, that “one brother by this means 
may cleanse another from the contagion of sin, so doth 
St Chrysostom out of the former, that priests do perform 
this, not * “by teaching only and admonishing, but by assist- 
ing us also with their prayers.” And the faithful prayers, 


60 Bedaet Strabusin Marc. 11. δὲ Luc.v. | καίων περιαιρεῖ ἁμαρτίαν. Chrysost. in 


5! Quamvis Dei proprium opus sit 
remittere peccata, dicuntur tamen etiam 
Apostoli remittere, non simpliciter, sed 
quia adhibent media, per que Deus re- 
mittit peccata. Hac autem media sunt 
verbum Dei et sacramenta. Ic. Ferus, 
Annotat. in Johan. xx. item lib. iii. Com- 
ment. in Matt. cap. xvi. 

62 2 Cor. v. 18. 


63 RD - © ἀντ λις 
5. Evrevbev γινώσκομεν ὅτι εὐχὴ δι- 





Catena Greca, in Job. xii. 8. 

64 James v. 15, 16. 

661 John v. 16. 

66 Quod etiam frater fratrem a delicti 
poterit contagione mundare. August. in 
Evang. Johan. Tract. Lvrit. 

87 Ob τῷ διδάσκειν μόνον Kal νουθετεῖν, 
ἀλλὰ καὶ τῷ Ov εὐχῶν βοηθεῖν. Chrysost. 
lib. iii. de Sacer. Tom. vr. edit. Savil. 
ΡΠ: 


110 ANSWER TO A JESUIT’S CHALLENGE. | cHar. 


both of the one and of the other, are by “St Augustine 
made the especial means whereby the power of the keys is 
exercised in the remitting of sins; who thereupon exhorteth 
offenders to shew their repentance publicly in the Church, 
«that the Church might pray for them,” and impart the 
benefit of absolution unto them. 

In the life of St Basil, fathered upon “Amphilochius, 
of the credit whereof we have before spoken, a certain gentle- 
woman is brought in coming unto St Basil for obtaining 
remission of her sins, who is said there to have demanded 
this question of her: ““ Hast thou heard, O woman, that 
none can forgive sins but God alone?” and she to have 
returned him this answer: “1 have heard it, Father, and 
therefore have I moved thee to make intercession unto our 
most merciful God for me.” Which agreeth well with that 
which “Alexander of Hales and ” Bonaventure do maintain, 
that the power of the keys extends to the remission of faults, 
by way of intercession only and deprecation, not by imparting 
any immediate absolution. And as in our private forgiving 
and praying one for another, St Augustine well noteth, that 
«it is our part, God giving us the grace, to use the ministry 
of charity and humility; but it is his to hear us, and to 
cleanse us from all pollution of sins for Christ, and in Christ ; 
that what we forgive unto others, that is to say, what we 
loose upon earth, may be loosed also in heaven:” so doth 
St Ambrose shew, that the case also standeth with the ministers 
of the Gospel, in the execution of that commission given unto 
them for the remitting of sins, John xx. 23: ‘ “They make 
request,” saith he, “ the Godhead bestoweth the gift; for 
the service is done by man, but the bounty is from the power 


°8 August. de Baptismo contra Dona- 7 Bonaventur. in lib. iv. Sent. Dist. 
tist. lib. iii. cap. 17, 18. ΧΥΤΙΙ. Art. 2. Quast. 1. 

: ἢ ΕΣ : 3 ap ties 

69 Id, Homil. xn1x. Ex. 50. Agite Nostrum est, donante ipso, ministeri 


um caritatis et humilitatis adhibere ; illius 
est exaudire, ac nos ab omni peccatorum 
contaminatione mundare per Christum et 
in Christo ; ut quod aliis etiam dimittimus, 


: hoc est, in terra solvimus, solvatur et in 
τῷ 

Vit. Patrum, ab) Her. Rosweydo, edit. | elo. August. in fine Tractat. τιντττ. in 
Antuerp. ann. 1615. p. 160; Miscellan. a Evang. Johan. 


Gerardo Vossio, edit. Mogunt. ann. 1604. 74 Isti rogant, divinitas donat. Huma- 
p- 190. num enim obsequium, sed munificentia 


τι Alex. in Sum, part. tv, Quest. 21. | superne est potestatis. Ambros. de Spir. 
Membr. 1. | Sanct. lib. iii. cap. 19. 


penitentiam qualis agitur in ecclesia, ut 
oret pro vobis ecclesia. 

70 Tom. 11. Vit. Sanct. ab Aloysio Li- 
pomano, edit. Venet. ann. 1553. fol. 298 ; 





OF THE PRIEST’S POWER TO FORGIVE SINS. ΤΙ 


ν 
above.” The reason which he rendereth thereof is, because 
in their ministry it is the Holy Ghost that forgiveth the sin ; 
and it is God only that can give the Holy Ghost. ‘ “For 
this is not a human work,” saith he in another place, 
“‘ neither is the Holy Ghost given by man, but being called 
upon by the priest, is bestowed by God; wherein the gift 
is God’s, the ministry is the priest’s, For if the Apostle 
Paul did judge that he could not confer the Holy Ghost 
by his authority, but believed himself to be so far unable 
for this office, that he wished we might be filled with the 
Spirit from God, who is so great as dare arrogate unto 
himself the bestowing of this gift? Therefore the Apostle 
did intimate his desire by prayer, he challenged no right 
by any authority: he wished to obtain it, he presumed not 
to command it.” Thus far St Ambrose, of whom Paulinus 
writeth, that whensoever any penitents came unto him, “ “the 
crimes which they confessed unto him he spake of to none, 
but to God alone, unto whom he made intercession ; leaving 
a good example to the priests of succeeding ages, that they 
be rather intercessors for them unto God, than accusers unto 
men.” The same also, and in the selfsame words, doth 
Ἢ Jonas write of Eustachius, the scholar of Columbanus our 
famous countryman. 

Hitherto appertaineth that sentence cited by “Thomas 
Walden out of St Jerome’s Exposition upon the Psalms, 
that the voice of God ““ “cutteth off daily in every one of 
us the flame of lust by confession and the grace of the Holy 
Ghost, that is to say, by the prayer of the priest maketh 


75 Non enim humanum hoc opus, neque 
ab homine datur; sed invocatus a sacer- 
dote, a Deo traditur: in quo Dei munus, 
ministerium sacerdotis est. Nam si Paulus 


| quem intercedebat, loquebatur; bonum 
relinquens exemplum posteris sacerdoti- 
bus, ut intercessores apud Deum magis 
sint, quam accusatores apud homines. 


Apostolus judicavit quod ipse donare 
Spiritum Sanctum sua auctoritate non 
posset, et in tantum se huic officio im- 
parem credidit, ut a Deo nos spiritu op- 
taret impleri; quis tantus est qui hujus 
traditionem muneris sibi audeat arrogare ? 
Ttaque Apostolus votum precatione detulit, 
non jus auctoritate aliqua vindicavit : 
impetrare optavit, non imperare presump- 
sit. Id. ibid. lib. i. cap. 7. 

76 Causas autem criminum, quas illicon- 
fitebantur, nulli nisi Domino soli, apud 





Paulinus, in Vita Sti. Ambrosii. 

77 Jonas, in Vita Sti. Eustachii Luxo- 
viensis Abbatis, cap. i. apud Surium, 
Tom. 11. Mart. 29. 

78 Tho. Waldens. Tom. 11. de Sacra- 
mentis, cap. 147. 

79 Quotidie in wunoquoque  nostrum 
flammam libidinis per confessionem et 
gratiam Spiritus Sancti intercidit, id est, 
per orationem sacerdotis facit cessare. 
Hieronym. in Exposit. Psal, xxviii, in - 
edit. 


112 ANSWER TO A JESUIT’S CHALLENGE. | cHAY. 
it to cease in us:” and that which before hath been alleged 
out of Leo, of the confession offered first to God and then 
to the priest, ‘“‘*°who cometh as an intreater for the sins of 
the penitent.” Which he more fully expresseth in another 
epistle, affirming it to be “ *'very profitable and necessary 
that the guilt of sins (or sinners) be loosed by the supplica- 
cation of the priest before the last day.” See “St Gregory 
in his moral Exposition upon 1 Sam. 11. 25; Anastasius 
Sinaita, or Niczenus, in his answer to the 141st question, of 
Gretser’s edition; and Nicolaus Cabasilas, in the 29th chapter 
of his Exposition of the Liturgy, where he directly affirmeth 
that ‘‘ remission of sins is given to the penitents by the prayer 
of the priests.” And therefore by the order used of old in 
the Church of Rome, the priest, before he began his work, 
was required to use this prayer: “Ἢ Lord God Almighty, 
be merciful unto me a sinner, that I may worthily give thanks 
unto thee who hast made me, an unworthy one, for thy mer- 
cies’ sake, a minister of the priestly office; and hast appointed 
me a poor and humble mediator, to pray and make interces- 
sion unto our Lord Jesus Christ for sinners that return unto 
repentance. And therefore, O Lord the Ruler, who wouldest 
have all men to be saved, and come to the knowledge of the 
truth, who dost desire not the death of a sinner, but that 
he may be reconciled and live, receive my prayer, which 

pour forth before the face of thy mercy for thy servants and 
handmaids, who have fled to repentance and to thy mercy.” 
Add hereunto the prayer of Damascen, which is still used 
in the Greek Church before the receiving of the Communion: 


dum et intercedendum ad Dominum nos- 
trum Jesum Christum pro peccatoribus 
ad penitentiam revertentibus. Ideoque 
dominator Domine, qui omnes homines 
vis salvos fieri et ad agnitionem veritatis 
venire, qui non vis mortem peccatoris, sed 


80 Qui pro delictis poenitentium pre- 
cator accedit. Leo, in fin. Epist. Lxxx. 
ad Episc. Campan. 

81 Multum enim utile ac necessarium 
est, ut peccatorum reatus ante ultimum 


diem sacerdotali supplicatione solvatur. 
Id. Epist. xcr. ad Theod. Episc. 


8° Gregor. in 1. Reg. lib. ii. cap. 3, ad 
illud, Si peccaverit vir in virum, &c. 


ut convertatur et vivat, suscipe orationem 
meam, quam fundo ante conspectum cle- 
mentiz tue, pro famulis et famulabus tuis, 
qui ad penitentiam et misericordiam tuam 


83 Domine Deus omnipotens, propitius | confugerunt. Ordo Roman. Antiqu. de 


esto mihi peccatori, ut condigne possim 
tibi gratias agere, qui me indignum prop- 
ter tuam misericordiam ministrum fecisti 
sacerdotalis officii, et me exiguum humi- 


Jemque mediatorem constituisti ad oran- | 





Officiis Divinis, p. 18. edit. Rom. ann. 
1591; Baptizatorum et Confitentium Cere- 
moniz Antique, edit. Colon. ann. 1530 ; 
Alcuin. de Divin. Offic. cap. 13, in capite 
Jejunii. 


v.| OF THE PRIEST’S POWER TO FORGIVE SINS. 113 
“Ὁ Lord Jesus Christ, our God, who alone hast power to 
forgive sins, in thy goodness and loving-kindness pass by all 
the offences” of thy servant, whether done “of knowledge 
or of ignorance, voluntary or involuntary, in deed or word 
or thought ;” and that which is used after, in the Liturgy 
ascribed to St James, wherewith the priest shutteth up the 
whole service: “I beseech thee, Lord God, hear my prayer 
in the behalf of thy servants, and as a forgetter of injuries 
pass over all their offences. Forgive them all their excess, 
both voluntary and involuntary: deliver them from ever- 
lasting punishment. For thou art he who didst command 
us, saying, Whatsoever ye shall bind on earth, shall be 
bound in heaven; and whatsoever ye shall loose on earth, 
shall be loosed in heaven. Forasmuch as thou art our 
God, a God who art able to shew mercy and save and for- 
give sins: and glory becometh thee, together with the 
Father who is without beginning, and the Spirit, the Author 
of life, now and ever, and world without end. Amen.” 

Yea, in the days of Thomas Aquinas there arose a 
learned man among the Papists themselves, who found 
fault with that indicative form of absolution then used by 
the priest, “" I absolve thee from all thy sins,” and would 
have it delivered by way of deprecation; alleging that 
this was not only the opinion of Gulielmus Altisiodorensis, 
Gulielmus Parisiensis, and Hugo Cardinalis, but also that 
“thirty years were scarce passed since all did use this form 
only, Absolutionem et remissionem tribuat tibi omnipotens 
Deus, “ Almighty God give unto thee absolution and for- 
giveness.”. What Thomas doth answer hereunto, may be 
seen in his little Treatise of the Form of Absolution, which 


84 Δέσποτα Κύριε᾽ Ἰησοῦ Χριστὲ, ὁ θεὸς 
5 τ, Ὰ ; , rey 
ἡμῶν, ὁ μόνος ἔχων ἐξουσίαν ἀφιέναι 
᾿ ’ « > ‘ ‘ ’ 
ἁμαρτίας, ws ἀγαθὸς καὶ φιλάνθρωπος, 
πάριδε πάντα τὰ ἐν γνώσει καὶ ἀγνοίᾳ 
πλημμελήματα, Ta ἑκούσια καὶ Ta ἀκού- 
σια, Ta ἐν ἔργῳ καὶ λόγῳ καὶ κατὰ διά- 
Eucholog. Gree. fol. 217. 

8 Nal δέσποτα Κύριε, εἰσάκουσον τῆς 
an , ΓῚ " - , ‘ 
δεήσεώς μου ὑπὲρ τῶν δούλων σου, καὶ 


νοιαν. 


πάριδε ὡς ἀμνησίκακος τὰ ἐπταισμένα 
αὐτῶν ἅπαντα. συγχώρησον αὐτοῖς πᾶν 
πλημμέλημα ἑκούσιόν τε καὶ ἀκούσιον" 
ἀπάλλαξον αὐτοὺς τῆς αἰωνίου κολάσεως. 
σὺ γὰρ εἶ ὁ ἐντειλάμενος ἡμῖν λέγων, ὅτι 


boa av δέσητε ἐπὶ τῆς γῆς, ἔσται δεδεμένα 
ἐν τοῖς οὐρανοῖς, καὶ ὅσα ἂν λύσητε ἐπὶ 
τῆς γῆς, ἔσται λελυμένα ἐν τοῖς οὐρανοῖς. 
ὅτι σὺ εἶ ὁ Θεὸς ἡμῶν, Θεὸς τοῦ ἐλεεῖν καὶ 
σώζειν καὶ ἀφιέναι ἁμαρτίας δυνάμενος, 
καὶ πρέπει σοι ἡ δόξα σὺν τῷ ἀνάρχω 
πατρὶ, καὶ τῷ ζωοποιῷ πνεύματι, νῦν καὶ 
ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 
Liturg. Jacobi, in fine. 

86 Addit etiam objiciendo, quod vix 
30 anni sunt quod omnes hac sola 
forma utebantur, Absolutionem et re- 
missionem, ἄς. Thom. Opusc. χχτι. 
cap. ὃ. 

H 


114 ANSWER TO A JESUITS CHALLENGE. [ cHav. 
upon this occasion he wrote unto the general of his order. 
This only will I add, that as well in the ancient rituals 
and in the new ‘Pontifical of the Church of Rome, as in 
the present practice of the Greek Church, I find the abso- 
lution expressed in the third person, as attributed wholly 
to God; and not in the first, as if it came from the priest 
himself. One ancient form of “absolution used among the 
Latins was this: ‘* Almighty God be merciful unto thee, 
and forgive thee all thy sins, past, present, and to come, 
visible and invisible, which thou hast committed before 
him and his saints, which thou hast confessed, or by some 
negligence or forgetfulness or evil will hast concealed: God 
deliver thee from all evil here and hereafter, preserve and 
confirm thee always in every good work; and Christ, the 
Son of the living God, bring thee unto the lfe which 
remaineth without end.” And so among the Grecians 
“whatsoever sins the penitent ‘* for forgetfulness or shame- 
facedness doth leave unconfessed, we pray the merciful 
and most pitiful God that those also may be pardoned unto 
him, and we are persuaded that he shall receive pardon of 
them from God,” saith Jeremy, the late Patriarch of Con- 
stantinople. Where, by the way, you may observe no such 
necessity to be here held of confessing every known sin 
unto a priest, that if either for shame, or some other 
respect, the penitent do not make an entire confession, but 
conceal somewhat from the notice of his ghostly Father, his 
confession should: thereby be made void, and he excluded 
from all hope of forgiveness: which is that engine whereby 
the priests of Rome have lift up themselves into that height 
of domineering and tyrannizing over men’s consciences, where- 
with we see they now hold the poor people in most miserable 
awe. 


87 Pontificale Roman. edit. Rom. ann. 
1595. p. 567, 568. 

88 Absolutio Criminum. Misereatur tui 
omnipotens Deus, et dimittat tibi omnia 
peccata tua, preterita, presentia et fu- 
tura, que commisisti coram eo et sanctis 
ejus, que confessus es, vel per aliquam 
negligentiam seu oblivionem vel male- 
volentiam abscondisti: liberet te Deus 
ab omni malo hic et in futuro, conser- 
vet et confirmet te semper in omni opere 





bono; et perducat te Christus Filius Dei 
vivi ad vitam sine fine manentem. Con- 
fitentium Ceremoniz Antiqu. edit. Colon. 
ann. 1530. 

89 “Ὅσα δὲ διὰ λήθην ἢ αἰδῶ ἀνεξομολό- 
γητα ἐάσειεν, εὐχόμεθα τῷ ἐλεήμονι καὶ 
πανοικτίρμονι Θεῷ καὶ ταῦτα συγχωρη- 
θῆναι αὐτῷ, καὶ πεπείσμεθα τὴν συγχώ- 
pyow τούτων ἐκ Θεοῦ λήψεσθαι. Jerem. 
Patriarch. C. P. Respons. r. ad Tubin- 
genses, cap. 1]. 


115 


v.] OF THE PRIEST’S POWER TO FORGIVE SINS. 
Alexander of Hales and Bonaventure, in the form of 
absolution used in their time, “observe, that ‘‘ prayer was 
premised in the optative, and absolution adjoined afterward 
in the indicative mood.” Whence they gather, that the 
priest’s ‘‘ prayer obtaineth grace, his absolution presup- 
poseth it;” that by the former he ascendeth unto God, and 
procureth pardon for the fault; by the latter he descendeth 
to the sinner, and “ reconcileth him to the Church.” For 
«although a man be loosed before God,” saith the Master 
of the sentences, ‘ yet is he not held loosed in the face 
of the Church but by the judgment of the priest.” And 
this loosing of men by the judgment of the priest is by 
the fathers generally accounted nothing else but a restoring of 
them to the peace of the Church, and an admitting of them 
to the Lord’s Table again; which therefore they usually 
express by the terms of ““ “bringing them to the Commu- 
nion,” ‘‘ “reconciling them to or with the Communion,” 
* “restoring the Communion to them,” ‘“ “admitting them 
to fellowship,” ‘ “granting them peace,” ὅθ. Neither do 
we find that they did ever use any such formal absolution 
as this, “1 absolve thee from all thy sins:” wherein our 
Popish priests, notwithstanding, do place the very form of 
their late devised sacrament of penance, nay, hold it to be 
so absolute a form, that, according to Thomas Aquinas’s 
new divinity, “it would not be sufficient to say, ““ Almighty 


xvi. Vide Ivon. Carnotens. Epist. 
ccxxvitt. et Anselm. in Luc. xvii. 
Concil. 


90 Secundum quod ascendit, habet se 
per modum inferioris et supplicantis ; 
secundum quod descendit, per modum 
superioris et judicantis. Secundum pri- 
mum modum potest gratiam impetrare, et 
ad hoc est idoneus: secundum secundum 
modum potest ecclesie reconciliare. Et 
ideo in signum hujus, in forma absolu- 
tionis premittitur oratio per modum de- 
precativum, et subjungitur absolutio per 
modum indicativum : et deprecatio gratiam 
impetrat, et absolutio gratiam supponit. 
Alexandr. Halens. Summ. part Iv. 
Quest. xxr. Membr. 1, et Bonaventur. 


® ἸἹΙροσάγεσθαι TH κοινωνίᾳ. 
Laodicen. Can. 11. 

98. Communioni, vel communione recon- 
ciliari. Concil. Eliberitan. Can. 1, Χ ΧΤΙ. 

%4 Reddi eis communionem. Amb. de 
Peenitent. lib. i. cap. 1, et lib. ii. cap. 9. 

% Ad communicationem admittere. 
Cypr. Epist. tir. Communicationem 
dare. Id. Epist. τὰν. Tribuere communi- 
cationem. Id. de Lapsis. 

96 Pacem dare; concedere pacem. Id. ib. 

97 Jn sacramentali absolutione non suffi- 


in rv. Sentent. Distinct. xviii. Art. 2. 
Quest. τ. 

51 Quia etsi aliquis apud Deum sit so- 
lutus, non tamen in facie ecclesiz solutus 
habetur, nisi per judicium sacerdotis. 
Pet. Lombard. lib. iv. Sentent. Distinct. 


ceret dicere, Misereatur tui omnipotens 
Deus, vel, Absolutionem et remissionem 
tribuat tibi Deus; quia per hec verba 
sacerdos absolutionem non significat fieri, 
sed petit ut fiat. Thom. part 111. Quest. 
LXXxIv. Art. 3. Ad. 1. 

H 2 


116 ANSWER TO A JESUIT’S CHALLENGE. [cuar. 
God have mercy upon thee,” or, ‘* God grant unto thee 
absolution and forgiveness ;” because, forsooth, ‘the priest 
by these words doth not signify that the absolution is done, 
but entreateth that it may be done;” which, how it will 
accord with the Roman Pontifical, where the form of abso- 
lution is laid down prayer-wise, the Jesuits who follow 
Thomas may do well to consider. 

I pass this over, that in the days not only of “St Cyprian, 
but of *Alcuinus also, who lived 800 years after Christ, the 
reconciliation of penitents was not held to be such a proper 
office of the priest, but that a deacon, in his absence, was 
allowed to perform the same. The ordinary course that 
was held herein, ‘‘ according to the form of the ancient 
Canons,” is thus laid down by the Fathers of the Third 
Council of Toledo: that the priest should ‘ first suspend 
him that repented of his fault from the Communion, and 
make him to have often recourse unto imposition of hands 
among the rest of the penitents; then, when he had fulfilled 
the time of his satisfaction, as the consideration of the 
priest did approve of it, he should restore him to the Com- 
munion.” And this was a constitution of old fathered upon 
the apostles, that bishops “ ''should separate those who 
said they repented of their sins, for a time determined 
according to the proportion of their sin, and afterward 
receive them, being penitent, as fathers would do their 
children.” To this penitential excommunication and abso- 
lution belongeth that saying either of St Ambrose or 
St Augustine, (for the same Discourse is attributed to them 
both:) ‘1!°He who hath truly performed his repentance, 


98 Cyprian. Epist. x11It. τὴν ἀναλογίαν τοῦ ἁμαρτήματος. ἔπειτα 
99 Alcuin. de Divin. Offic. cap. 13. in 
capite Jejunii. 
100 Ut secundum formam canonum an- 
tiquorum dentur penitentiz, hoc est, ut 


prius eum, quem sui peenitet facti, a com- 


μετανοοῦντας προσλαμβανέσθαι, ws πα- 
τέρες υἱούς. Const. Apost. lib. ii. cap. 16. 

{02 Qui egerit veraciter peenitentiam, et 
solutus fuerit a ligamento quo erat con- 
Strictus et a Christi corpore separatus, 


munione suspensum, faciat inter reliquos 
penitentes ad manus impositionem crebro 
recurrere; expleto autem satisfactionis 
tempore, sicuti sacerdotalis contemplatio 
probaverit, eum communioni restituat. 
Concil. Toletan. 111. cap. 11. 

101 Τοὺς ἐφ᾽ ἁμαρτίαις λέγοντας μετα- 
νϑεῖν ἀφορίζειν χρόνον ὡρισμένον κατὰ 





et bene post penitentiam vixerit, post 
reconciliationem cum defunctus fuerit, ad 
Dominum vadit, ad requiem vadit, regno 
Dei non privabitur, et a populo Diaboli 
separabitur. Ambros. in Exhortat. ad 
Penitent. August. Homil. xn1. Ex. 40. 
et inter Cesarii Arelat. Sermones, Homil. 
XLIII. et XLIV. 


v.] OF THE PRIEST'S POWER TO FORGIVE SINS. 117 
and is loosed from that bond wherewith he was tied and 
separated from the body of Christ, and doth live well after 
his repentance, whensoever after his reconciliation he shall 
depart this life, he goeth to the Lord, he goeth to rest, 
he shall not be deprived of the kingdom of God; and from 
the people of the devil he shall be separated.” And that 
which we read in Anastasius Sinaita: ‘*!°% Bind him, and 
till thou hast appeased God do not let him loose, that he 
be not more bound with the wrath of God. For if thou 
bindest him not, there remain bonds for him that cannot 
be broken. Neither do we enquire, whether the wound 
were often bound, but whether the binding hath profited. 
If it hath profited, although in a short time, use it no 
longer. Let the measure of the loosing be the profit of 
him that is bound.” And that exhortation which another 
maketh unto the pastors of the Church: “ '™Bind with 
separation such as have sinned after baptism, and loose 
them again when they have repented, receiving them as 
brethren. For the saying is true, Whatsoever you shall 
loose wpon earth, shall be loosed in heaven.” 

That this authority of loosing remaineth still in the 
Church, we constantly maintain against the heresy of the 
6 Montanists and 'Novatians, who (upon this pretence, 
among others, that God only had power to remit sins) took 
away the ministerial power of reconciling such _penitents 
as had committed heinous sins; denying that the Church 
had any warrant to receive them to her communion again, 
and to the participation of the holy mysteries, notwithstand- 
ing their repentance were ever so sound; which is directly 
contrary to the doctrine delivered by St Paul, both in the 


103 Δῆσον οὖν αὐτὸν, καὶ ἕως av ἐξι- | 


λεώσῃ τὸν Θεὸν, μὴ ἀφῇς λελυμένον, ἵνα 
μὴ πλέον δεθῇ τῇ τοῦ Θεοῦ ὀργῇ. ἂν γὰρ 
μὴ δήσῃ, τὰ ἄῤῥηκτα αὐτὸν μένει δεσμὰ, 
&c. ἀλλ᾽ οὐδὲ γὰρ εἰ πολλάκις ἐπεδέθη 
τὸ τραῦμα, ζητοῦμεν, ἀλλ᾽ ἢ ὦὠνησέ τι 
ὁ δεσμός; εἰ μὲν ὠφέληκε καὶ ἐν χρόνῳ 
βραχεῖ, μηκέτι προσκείσθω. καὶ ὅρος οὗτος 
ἔστω λύσεως, τοῦ δεδεμένου πὸ κέρδος. 
Anastas. Sinait. Quest. v1. 

104 Δήσατε ἀφορισμῷ τοὺς μετὰ TO 
βάπτισμα ἁμαρτήσαντας, καὶ λύσατε 


αὐτοὺς πάλιν μετανοοῦντας, ws ἀδελφοὺς 





αὐτοὺς προσδεχόμενοι. ἀληθὴς γάρ ἐστιν 
ὁ λόγος, Ὅσα ἂν λύσητε ἐπὶ τῆς γῆς, 
ἔσται λελυμένα ἐν τῷ οὐρανῷ. Homil. in 
illud, Quecunque ligaveritis, &c. inter 
Opera Chrysost. Tom. vii. edit. Savil. 
p. 268. 

105 Hieron. Epist. Liv. contra Monta- 
num, et lib. ii. advers. Jovinian. Tertul- 
lian. Montanizans. in lib. de Pudicitia, 
cap. ult. 

16 Ambros. lib. i. de Peenit. cap. 25; 
Socrat. Hist. lib. i. cap. 7; Sozom. lib. i. 


| cap. 21. 


5 


118 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
general, that “if a@ man be overtaken in a fault, they 
who are spiritual should restore such a one in the spirit of 
meekness ; and in the particular, of the incestuous Corinthian, 
who though he had been excommunicated for such a crime 
‘Sas was not so much as named amongst the Gentiles, 
yet upon his repentance, the Apostle telleth the Church 
that they ‘ought to forgive him, and comfort him, lest 
he should be swallowed up with overmuch sorrow. Where 
that speech of his is specially noted and pressed against the 
heretics by '°St Ambrose: 110 whom ye forgive any 
thing, I forgive also: for if I forgave any thing, to whom 
I forgave it, for your sakes I forgave it in the person of 
Christ. "For as in the name, and by the power of our 
Lord Jesus, such a one was delivered to Satan; so '“God 
having given unto him repentance to recover himself out of 
the snare of the devil, in the same name and in the same 
power was he to be restored again; the ministers of recon- 
ciliation standing '“in Christ's stead, and Christ himself 
being ‘Yin the midst of them that are thus gathered toge- 
ther in his name, to bind or loose in heaven whatsoever 
they, according to his commission, shall bind or loose on 
earth. And here it is to be noted, that Anastasius, (by 
some called Nicenus, by others Sinaita and Antiochenus), 
who is so eager against them which say that confession made 
unto men profiteth nothing at all, confesseth yet, that the 
minister, in hearing the confession, and instructing and cor- 
recting the sinner, doth but give furtherance only thereby 
unto his repentance; but that the pardoning of the sin 
is the proper work of God. ‘ "For man,” saith he, 
*‘co-operateth with man unto repentance, and ministereth, 
and buildeth, and instructeth, and reproveth in things be- 
longing unto salvation, according to the Apostle and the 
Prophet; but God blotteth out the sins of those that have 


107 Galat. vi. 1. 116 Ἄνθρωπος μὲν yap ἀνθρώπῳ cuvep- 
108 ] Cor. v. 1. yet εἰς μετάνοιαν, καὶ ὑπηρετεῖ, Kal oi- 
109. 2 Cor. ii. 7. κοδομεῖ, καὶ παιδεύει καὶ ἐλέγχει τὰ πρὸς 
110. Ambros. de Peenit. 110. 1. cap. 10. σωτηρίαν, κατὰ τὸν ἀπόστολον καὶ τὸν 
111 2 Cor. ii. 10. προφήτην" ὁ δὲ Θεὸς ἐξαλείφει Tas ὧμαρ- 
112°) Cor. v. 4, 5. τίας τῶν ἐξομολογουμένων, λέγων, ᾿Ἔγω 
18 10 Tim. ii. 25, 26. εἰμὶ ὁ ἐξαλείφων Tas ἀνομίας σου ἕνεκεν 
114 2 Cor. v. 20. ἐμοῦ, καὶ τὰς ἁμαρτίας cov, καὶ οὐ μὴ 





116 Matt. xviii. 18, 20. | uvyno8@, Anastas. Quest. vi. 


119 


ν.] OF THE PRIEST’S POWER TO FORGIVE SINS. 
confessed, saying, 7 am he that blotteth out thine iniquities 
for mine own sake, and thy sins, and will not remember 
them.” 

There followeth now another part of the ministry of 
reconciliation, consisting in the due administration of the 
sacraments; which being the proper seals of the promises 
of the Gospel, as the censures are of the threats, must there- 
fore necessarily also have reference to the '’remission of 
sins. And so we see the ancient Fathers do hold, that 'the 
commission, John xx. 23, Whose sins ye remit, they are 
remitted unto them, &c. is executed by the ministers of 
Christ, as well in the conferring of baptism, as in the recon- 
ciling of penitents; yet so in both these, and in all the 
sacraments likewise of both the ‘Testaments, that 'the 
ministry only is to be accounted man’s, but the power 
God’s. _ For, as St Augustine well observeth, ‘ it is one 
thing to baptize by way of ministry, another thing to bap- 
tize by way of power:” “''the power of baptizing the 
Lord retaineth to himself, the ministry he hath given to 
his servants:” “the power of the Lord’s baptism was 
to pass from the Lord to no man, but the ministry was: 
the power was to be transferred from the Lord unto none 
of his ministers; the ministry was both unto the good and 
unto the bad.” And the reason which he assigneth hereof 
is very good: “that the hope of the baptized might be 
in him by whom they did acknowledge themselves to have 
been baptized. The Lord therefore would not have a 
servant to put his hope in a servant.” And_ therefore 
those schoolmen argued not much amiss, that gathered this 


117 Acts ii. 38; Matt. xxvi. 28. 

18 Cyprian. Epist. Lxxvt. sect. 4 edit. 
Pamelii, 8 Goulartii; Cyril. Alexandr. 
in Johan. lib. xii. cap. 56; Ambros. de 
Peenitent. lib. i. cap. 7; Chrysost. de Sa- 
cerdot. lib. iii. Tom. v1. edit. Savil. p. 17, 
lin. 25; vide et Tom. vit. p. 268, lin. 37. 

N° August. Quest. in Levitic. cap. 
Lxxxiv.; Optat. lib. v. contra Donatist. ; 
Chrysost. in Matt. xxvi. Homil. pxxx11. 
edit. Grec. vel Lxxxi1I. Latin.; in 
1 Cor. iii. Homil. vii1.; et in 2 Tim. i. 
Homil. 11. circa finem. 

'20 Aliud enim est baptizare per mini- 


sterium, aliud baptizare per potestatem. 
Aug. in Evang. Johan. Tract. v. 

121 Sibi tenuit Dominus baptizandi po- 
testatem, servis ministerium dedit. Id. ib. 

122 Potestatem Dominici baptismi in 
nullum hominem a Domino transituram, 
sed ministerium plane transiturum; po- 
testatem a Domino in neminem ministro- 
rum, ministerium et in bonos et in malos. 
Id. ibid. 

123 Hoc noluit ideo ut in illo spes esset 
baptizatorum, a quo se baptizatos agnosce- 
rent. Noluit ergo servum ponere spem in 
servo. Id. ibid. 


120 ANSWER TO A JESUITS CHALLENGE. [ cHAF. 
conclusion thence: ‘It is a matter of equal power to 
baptize inwardly, and to absolve from mortal sin; but it 
was not fit that God should communicate the power of bap- 
tizing inwardly unto any, lest our hope should be reposed 
in man. ‘Therefore, by the same reason, it was not fit 
that he should communicate the power of absolving from 
actual sin unto any.” So Bernard, or whosoever was the 
author of the book entitled Scala Paradisi: ‘The office 
of baptizing the Lord granted unto many, but the power 
and authority of remitting sins in baptism he retained unto 
himself alone: whence John, by way of singularity and 
differencing, said of him, He it is which baptizeth with 
the Holy Ghost.” And the Baptist indeed doth make a 
singular difference betwixt the conferrer of the external 
and the internal baptism, in saying, J baptize with water, 
but it is he which baptizeth with the Holy Ghost. While 
John “ '*'did his service, God did give, who faileth not in 
giving: and now when all others do their service, the ser- 
vice is man’s, but the gift is God’s,” saith Optatus. And 
Arnaldus Bonevallensis, the author of the twelve treatises 
de Cardinalibus Operibus Christi, falsely ascribed to St 
Cyprian, touching the Sacraments in general: “ ' Forgive- 
ness of sins, whether it be given by baptism or by other 
sacraments, is properly of the Holy Ghost; and the privi- 
lege of effecting this remaineth to him alone.” 

But the word of reconciliation is it wherein the apostle 
doth especially place that ministry of reconciliation, which 
the Lord hath committed to his ambassadors here upon 
earth. This is that key of knowledge, which ‘doth both 


124 Paris potestatis est interius baptizare, 
et a culpa mortali absolvere. Sed Deus 
non debuit potestatem baptizandi interius 
communicare, ne spes poneretur in ho- 
mine: ergo pari ratione nee potestatem 
absolvendi ab actuali. Alexand. de Hales. 
Summ. part tv. Quest. xx1. Memb. 1. 

129 Officium baptizandi Dominus con- 
cessit multis, potestatem vero et auctori- 
tatem in baptismo remittendi peccata sibi 
soli retinuit: unde Johannes antonomas- 
tice et discretive de eo dixit, Hic est qui 
baptizat in Spiritu Sancto. 
cap. 3, Tom. rx. Operum Augustini. 

126 Mark i. 8; Johni. 26, 33. 





Scal. Paradis. | 


127 Tllo operante dabat Deus, qui dando 
non deficit. Et nunc operantibus cunctis, 
humana sunt opera, sed Dei sunt munera. 
Optat. lib. v. contra Donatist. 

128 Remissio peccatorum, sive per bap- 
tismum sive per alia sacramenta done- 
tur, proprie Spiritus Sancti est; et ipsi 
soli hujus efficientie privilegium manet-. 
Arnald. Abbas Bonevallis, Tract. 
Baptismo Christi. 

129 2 Cor. v. 18,.19. 

130 Clavis que et conscientiam ad confes- 
sionem peccati aperit, et gratiam ad eterni- 
tatem mysterii salutaris includit. Maxim. 
Taurin. de Natali Petri et Pauli, Hom. v. 


de 


v.| OF THE PRIEST'S POWER TO FORGIVE SINS. 121 


ΚΕ open the conscience to the confession of sin, and include 
therein the grace of the healthful mystery unto eternity ;” 
as Maximus Taurinensis speaketh of it. This is that power- 
ful means which God hath sanctified for the washing away 
of the pollution of our souls. Now ye are clean, saith our 
“!Saviour to his apostles, through the word which I have 
spoken unto you. And whereas every transgressor is 
™ holden with the cords of his own sins, the apostles, 
according to the commission given unto them by _ their 
Master, that whatsoever they should loose on earth, should 
be loosed in heaven, did loose those cords ‘ by the word 
of God, and the testimonies of the Scriptures, and exhor- 
tation unto virtues,” as ‘saith St Jerome. Thus likewise 
doth St Ambrose note, that ‘‘ sins are remitted by the 
word of God, whereof the Levite was an interpreter and 
a kind of an executor;” and in that respect concludeth, 
that *“*'°the Levite was a minister of this remission.” As 
the Jewish scribes therefore, by “taking away the key of 
knowledge, did shut up the kingdom of heaven against 
men; so “every scribe which is instructed unto the king- 
dom of heaven, by “opening unto his hearers the door of 
faith doth as it were unlock that kingdom unto them; 
being the instrument of God herein '"to open men’s eyes, 
and to turn them from darkness to light, and from the 
power of Satan unto God, that they may receive forgive- 
ness of sins, and inheritance among them which are sanc- 
tified by faith in Christ. And here are we to understand that 
the ministers of Christ, by applying the word of God unto 
the consciences of men, both in public and in private, do 
discharge that part of their function which concerneth for- 
giveness of sins, partly operatively, partly declaratively. 


8) John xv. 13. Vide Ephes. v. 26; | Hieronym. lib. vi. Comment. in Esai. 
et August. in Evangel. Johan. Tract. | cap. xiv. 


1 ἦδ Ὁ το τ | 54. Remittuntur peccata per Dei ver- 
ISAVETOVRV οὐ. | bum, cujus Levites interpres et quidam 
‘8 Funibus peccatorum suorum unus- | executor est. Ambros. de Abel et Cain, 

quisque constringitur. Quos funes atque | lib. ii. cap. 4. 

vincula solvere possunt et apostoli imi- | ὀ ὀ [35 Levites igitur minister remissionis 

tantes magistrum suum qui eis dixerat, | est. Id. ibid. 

Quecunque solveritis super terram, erunt , 56 Luke xi. 52, compared with Matt. 

soluta et in celo. Solvunt autem eos xxiii. 13. 

apostoli sermone Dei, et testimoniis 187 Matt. xiii. 52. PES PACISDRLY 527. 


scripturarum, et exhortatione virtutum. 1585. AGtS RX Vie 18 


122 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
Operatively, inasmuch as God is pleased to use their preach- 
ing of the Gospel as a means of conferring his Spirit upon 
the sons of men, of ''begetting them in Christ, and of 
“working faith and repentance in them; whereby the remis- 
sion of sins is obtained. Thus John '“preaching the bap- 
tism of repentance for the remission of sins, and teaching 
“the people, that they should believe on him which should 
come after him, that is, on Christ Jesus, is said to “turn 
many of the children of Israel to the Lord their God, and 
the disobedient to the wisdom of the just, by “giving 
knowledge of salvation to God's people, unto the remission 
of their sins. Not because he had properly any power 
given him to turn men’s hearts, and to work faith and 
repentance for forgiveness of sins, when and where he thought 
good; but because he was trusted with the ministry of the 
“7 word of God’s grace, which is able to convert and quicken 
men’s souls, and to give them an inheritance among all 
them which are sanctified. By the powerful application of 
which word, '“he who converteth the sinner from the error 
of his way, is said to save a soul from death, and to hide 
a multitude of sins. For howsoever in true propriety 
“the covering of sins, the saving from death, and turning 
of men from their iniquities, is a privilege peculiar to the 
Lord our God, unto whom alone it appertaineth to 'recon- 
cile the world to himself, by not imputing their sins unto 
them; yet inasmuch as he hath committed unto his ambas- 
sadors the '!word of reconciliation, they, in performing 
that work of their ministry, may be as rightly said to be 
employed in reconciling men unto God, and_ procuring 
remission of their sins, as they are said to '*deliver a 
man from going down into the pit, when they declare 
unto him his righteousness, and to ‘save their hearers, 
vhen they preach unto them the Gospel, by which they 
are saved. 


140 Acts x. 44: Gal. iii. 2; 2 Cor. 111, 6. 


141 1 Cor. iv. 15; Gal. iv. 19. 


142 Rom. x. 17; John xvii. 20; 1 Cor. 


27, and xxvi. 18, 20. 
144 Acts xix. 4. 


111. 5; Acts xiv. 
148 Mark i. 4. 
185 Luke i. 16; 17: 


- 


50, 93. 


146 Thid. vers. 77. 
147 Acts xx. 32; Psal. xix. 7, and cxix. 





148. James v. 20. 
149 Rom. iv. 6,73 Jer. xxxi. 18; Rev. 


. 18; 1 Thess. i. 10; Acts iii. 26; Matt. 
was 


150 2 Cor. v. 19. 

152 Job xxxiii. 23, 24. 
les emo το 16. 

1 Cor. xv. 1,23 Acts xi. 14. 


151. Thid. 


154 


v.| OF THE PRIEST'S POWER TO FORGIVE SINS. 123 


For as the word itself which they speak is said to be 
‘their word, which yet is in truth the word of God; so 
the work which is effectually wrought by that word in 
them that believe, is said to be their work, though in truth 
it be the proper work of God. And as they that believe 
by their word are said to be their epistle, 2 Cor. ili. 2, 
that is to say, the epistle of Christ ministered by them, 
as it is expounded in the verse following; in like man- 
ner forgiveness of sins, and those other great graces that 
appertain to the believers, may be said to be their work, 
that is to say, the work of Christ ministered by them. For 
in very deed, as Optatus speaketh in the matter of bap- 
tism, ‘not the minister, but the faith of the believer, 
and the Trinity, do bring these things unto every man.” 
And where the preaching of the Gospel doth prove ‘the 
power of God unto salvation, only the weakness of the 
external ministry must be ascribed to men; but “the excel- 
lency of the power must ever be acknowledged to be of God, 
and not of them: ‘neither he that planteth being here 
any thing, neither he that watereth, but God that giveth 
the increase. For howsoever in respect of the former, such 
as take pains in the Lord’s husbandry may be accounted 
Θεοῦ συνεργοὶ, as the '' Apostle termeth them, dabowrers 
together with God, (though that little piece of service itself 
also be not performed by their own strength, but '”*accord- 
ing to the grace of God which is given unto them); yet 
“that which followeth, of giving the increase, God effecteth 
not by them, but by himself. This,” saith St Augustine, 
“ exceedeth the lowliness of man, this exceedeth the subli- 
mity of angels; neither appertaineth unto any, but unto 
the husbandman, the Trinity.” 

Now, as the Spirit of God doth not only work diver- 
sities of graces in us, distributing to every man_ severally 
as he will, but also maketh us to “know the things that 


185 John xvii. 20. 163 Jam vero quod sequitur, Sed Deus 

ASC) Weihess.: ii.) 13. incrementum dedit, non per illos, sed per 

197 Has res unicuique non ejusdem rei | seipsum facit. Excedit hoc humanam 
operarius, sed credentis fides et Trinitas | humilitatem, excedit angelicam sublimi- 
prestat. Optat. lib. v. 18, contra Donatist. | tatem, nec omnino pertinet nisi ad agrico- 

158 Rom. i. 16; 1 Cor. i. 18. lam, Trinitatem. Aug. in Evang. Johan. 

15DS 2 Corsivend < 160 +] Cor. ili. 7. Tract. LXxXxX. 

161 1014. vers. 9. 162 Tbid. vers. 10. 166. 7 Cor. xii. 11. 165 1 Cor. ii. 12. 


124 ANSWER TO A JESUIT’S CHALLENGE, [ cHAP. 


are freely given to us of God; so the ministers of the New 
Testament, being "°made able ministers of the same Spirit, 
are not only ordained to be God’s instruments to work 
faith and repentance in men, for the obtaining of remission 
of sins, but also to declare God’s pleasure unto such as 
believe and repent; and in his name _ to certify them, and 
give assurance to their consciences, that their sins are for- 
given, they having ‘received this ministry of the Lord 
Jesus to testify the Gospel of the grace of God, and so by 
their function being appointed to be witnesses rather than 
conferrers of that grace. For it is here with them in the 
loosing, as it is in the binding part of their ministry, where 
they are brought in, like unto those seven angels in the 
book of the Revelation, “which powr out the vials of the 
wrath of God upon the earth, '*having vengeance ready 
against all disobedience, and a charge from God to ‘cast 
men out of his sight; not because they are properly the 
avengers, for that ‘title God challengeth unto himself, or 
that vengeance did any way appertain unto them, (for 'it 
is written, Vengeance is mine; I will repay, saith the Lord,) 
but because they were the denouncers, not the inflicters, of 
this vengeance. So though it be the Lord that ‘speaketh 
concerning a nation, to pluck up, and to pull down, and 
to destroy, or on the other side, to build and to plant it; 
yet he ‘in whose mouth God put those words of his, is 
said to be set by him over the nations, and over the king- 
doms, to root out, and to pull down, and to destroy, and to 
throw down, to build, and to plant; as if he himself were 
a doer of those great matters, who was only “ordained to 
be a prophet unto the nations, to speak the things unto 
them which God had commanded him. Thus likewise in 
the thirteenth of Leviticus, where the laws are set down 
that concern the leprosy, which was a type of the pollution 
of sin, we meet often with these speeches: ‘the priest 
shall cleanse him, and 'the priest shall pollute him, and 
in the 44th verse, ‘the priest with pollution shall pollute 


166 5] (ὐοτν 111: Gs 167. Acts x xsi 176 yD IN) Kal καθαριεῖ αὐτὸν ὁ 
nse Reva xvie ile WEN Ὁ (Chaya 585 (05 ἱερεύς. 
170 Jer. xv. 1. Wee salsexcivalls 177 7 INS καὶ μιανεῖ αὐτὸν ὁ 
172 Rom. xii. 19; Heb. x. 80. ἱερεύς. 
173 Jer. xviii. 7, 9. 178 VDT ὌΝΟΣ NOY μιάνσει μιανεῖ 


Miewadiered. 9, 10: 175 Thid. vers. 4, 7. αὐτὸν ὁ ἱερεύς. 


v.| OF THE PRIESTS POWER TO FORGIVE SINS. 125 
him ; '®not, saith St Jerome, “that he is the author of the 
pollution, but that he declareth him to be polluted who 
before did seem unto many to have been clean.” Where- 
upon the Master of the sentences (following herein St Jerome, 
and being afterwards therein followed himself by many others) 
observeth, that ‘“°in remitting or retaining sins, the priests 
of the Gospel have that right and office which the legal 
priests had of old under the law in curing of the lepers. 
These therefore,” saith he, ‘‘ forgive sins or retain them, 
whilst they shew and declare, that they are forgiven or 
retained by God. For the priests put the name of the 
Lord upon the children of Israel, but it was he himself that 
blessed them, as it is read in Numbers.” The place that 
he hath reference unto is in the sixth chapter of that 
book, where the priests are commanded to bless the people 
by saying unto them, 76 Lord bless thee, &c. and then it 
followeth in the last verse of that chapter: So they shall put 
my name upon the children of Israel, and I will bless them. 
Neither do we grant hereupon, as the ™! adversary falsely 
chargeth us, that “a layman, yea, or a woman, or a child, 
or any infidel, or the devil,” the father of all calumniators 
and liars, ‘‘ or a parrot likewise, if he be taught the words, 
may as well absolve as the priest.” As if “*the speech were 
all the thing that here were to be considered, and not the 
power; where we are taught, that the kingdom of God is 
not in word, but in power. Indeed, if the priests by their 
office brought nothing with them but the ministry of the 
bare letter, a parrot peradventure might be taught to sound 
that letter as well as they; but we believe, that God hath 
made them able ministers of the New Testament, not of 
the letter, but of the Spirit: and that the Gospel minis- 


tered by them “cometh unto 


179 Contaminatione contaminabit eum, 
haud dubium, quin sacerdos, non quo con- 
taminationis auctor sit, sed quo ostendat 
eum contaminatum qui prius mundus plu- 
rimis videbatur. Hieron. lib. vii. in Esai. 
cap. Xxiii. 

180 Tn remittendis vel in retinendis cul- 
pis id juris et officii habent Evangelici 
sacerdotes, quod olim habebant sub lege 
legales in curandis leprosis. Hi ergo pec- 





us not in word only, but also 


cata dimittunt vel retinent, dum dimissa 
a Deo vel retenta indicant et ostendunt. 
Ponunt enim sacerdotes nomen Domini 
super filios Israel, sed ipse benedixit, 
sicut legitur in Numeris. Petr. Lombard. 
lib. iv. Sentent. Dist. χαν. f. 

181 Bellarmin. de Peenitent, lib. iii, 
cap. 2, sect. ult. 

182 -] Cor. iv. 19, 20. 

184 | Thess. i. 5. 


183 2 Cor. 111. 6. 


126 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


in power, and in the Holy Ghost, and in much assurance. 
For God hath added a special “*beauty to the feet of them 
that preach the Gospel of peace; that howsoever others may 
bring glad tidings of good things to the penitent sinner, 
as truly as they do, yet neither can they do it with the 
same authority, neither is it to be expected that they should 
do it with such power, such assurance, and such full satis- 
faction to the afflicted conscience. The speech of every 
Christian, we know, should be employed “to the wse of 
edifying, that it may minister grace unto the hearers; 
and a private brother in his place may deliver sound doc- 
trine, reprehend vice, exhort to righteousness, very commen- 
dably; yet hath the Lord, notwithstanding all this, for 
the necessary use of his Church, appointed public officers 
to do the same things, and hath given unto them a peculiar 
“power for edification, wherein they may boast above 
others, and in the due execution whereof God is pleased 
to make them instruments of ministering a more plentiful 
measure of grace unto their hearers than may be ordinarily 
looked for from others. These men are appointed to be 
of God’s high commission; and therefore they may “speak, 
and exhort, and rebuke with all authority: they are God’s 
“angels and “ambassadors for Christ, and therefore, in 
delivering their message, are to be “'received as an angel 
of God, yea, as Christ Jesus: that look how the prophet 
Isaiah was comforted when the angel said unto him, 1" Thine 
iniquity is taken away, and thy sin purged; and the poor 
woman in the Gospel, when Jesus said unto her, ' Thy sins 
are forgiven; the like consolation doth the distressed sinner 
receive from the mouth of the minister, when he hath com- 
pared the truth of God’s word faithfully delivered by him, 
with the work of God’s grace in his own heart; according 
to that of Elihu: Jf there be an angel or a messenger 
with him, an interpreter, one of a thousand, to declare 
unto man his righteousness; then will God have mercy 
upon him, and say, Deliver him from going down into the 
pit, I have received a reconciliation. For as it is the office 


aoe Oneexoml is 186 Ephes. iv. 29. 190 2 Cor. v. 20. 191 Gal. iv. 14. 
187 2 Cor. x. 8, and xiii. 10. 155 ΠΙΘ  ν: 7: 193 Luke vii. 48. 
Ἐπ ὙΠ Ὶν. 11. 15: 189 evade 20: 194 Job xxxiii. 23, 24. 


THE PRIEST’S POWER TO FORGIVE SINS. 127 


wd OF 
of this messenger and interpreter, to pray us in Christ's 
stead that we would be reconciled to God; so when we have 
listened unto this motion, and submitted ourselves to the 
Gospel of peace, it is a part of his office likewise to declare 
unto us in Christ’s stead, that we are reconciled to God; 
and “in him Christ himself must be acknowledged to speak, 
who to us-ward, by this means, is not weak, but is mighty 
in Us. 

But our new masters will not content themselves with 
such a ministerial power of forgiving sins as hath been spoken 
of, unless we yield that they have authority so to do properly, 
directly, and absolutely ; that is, unless we acknowledge that 
their high priest sitteth in the temple of God as God, and 
all his creatures as so many demi-gods under him. For we 
*“™'must say,” if we will be drunk with the drunken, “ that 
in this high priest there is the fulness of all graces, because 
he alone giveth a full indulgence of all sins; that this may 
agree unto him, which we say of the chief prince our Lord, 
that of his fulness all we have received.” Nay, we must 
acknowledge, that the meanest in the whole army of priests, 
that followeth this king of pride, hath such fulness of power 
derived unto him for the opening and shutting of heaven 
before men, ‘“ that 'forgiveness is denied to them whom 
the priest will not forgive;” and his absolution on the 
other side is a sacramental act, which conferreth grace by 
the work wrought, that is, as they “expound it, ‘ actively, 
and immediately, and instrumentally effecteth the grace of 
justification” in such as receive it: that ‘ *°as the wind 
doth extinguish the fire and dispel the clouds, so doth the 
priest’s absolution scatter sins, and make them to vanish 
away;” the sinner being thereby immediately acquitted 
before God, howsoever that sound conversion of heart be 


mee Wore v.20! 1652 Cory Killa) oe 
‘97 Oportet dicere, in summo pontifice 
esse plenitudinem omnium gratiarum, 


198 Negatur remissio illis quibus no- 
luerint sacerdotes remittere. Bellar. de 
Peenit. lib. iii. cap. 2. 


quia ipse solus confert plenam indulgen- 
tiam omnium peccatorum, ut competat 
sibi, quod de primo principe Domino di- 
cimus, quia de plenitudine ejus nos omnes 
accepimus. De Regimine Principum, 
lib. iii. cap. 10, inter Opuscula Thome, 
Num. 20. 


199 Active et proxime atque instru- 
mentaliter efficit gratiam justificationis. 
Id. de Sacrament. in genere, lib. ii. cap. 1. 

200 Ut flatus extinguit ignem et dissi- 
pat nebulas, sic etiam absolutio sacerdotis 
peccata dispergit, et evanescere facit. Id. 
de Peenit. lib iii. cap. 2. 


128 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


wanting in him, which otherwise would be requisite. For 
*lq conditional absolution, upon such terms as these, “" If 
thou dost believe and repent as thou oughtest to do,” is, 
in these men’s judgment, to no purpose, and can give no 
security to the penitent; seeing it dependeth upon an 
uncertain condition. Have we not then just cause to say 
unto them, as **Optatus did unto the Donatists? Nolite 
vobis majestatis dominium vendicare. ‘ Intrude not upon 
the royal prerogative of our Lord and Master.” No man 
may challenge this absolute power of the keys, but *”’ he that 
hath the key of David, that openeth and no man shutteth, 
and shutteth and no man openeth; he to whom “the 
Father hath given power over all flesh, yea, “all power 
in heaven and in earth; even the eternal Son of God, 
who hath in his hands “the keys of death, and is able to 
“quicken whom he will. 

The ministers of the Gospel may not meddle with the 
matter of sovereignty, and think that they have power to 
proclaim war or conclude peace betwixt God and man 
according to their own discretion: they must remember that 
they are *“ambassadors for Christ, and therefore in this 
treaty are to proceed according to the instructions which 
they have received from their sovereign; which if they 
do transgress, they go beyond their commission therein ; 
they do not πρεσβεύειν but παραπρεσβεύειν, and their 
authority for so much is plainly void. ‘The bishop, saith 
St Gregory, and the Fathers in the Council of Aquisgran 
following him, “ *”in loosing and binding those that are 
under his charge, doth follow oftentimes the motions of his 
own will, and not the merit of the causes. Whence it 
cometh to pass, that he depriveth himself of this power of 
binding and loosing, who doth exercise the same according 
to his own will, and not according to the manners of them 
which be subject unto him.” That is to say, he maketh 
himself worthy to be deprived of that power which he hath 


201 Td. ibid. sect. penult. | ditis sue voluntatis motus, non autem 
202 (Optatelib=vey ice Βον απ: ἢ: causarum merita sequitur. Unde fit, ut 
204 John xvii.2. 305 Matt. xxviii. 18. | ipsa hac ligandi et solvendi potestate se 
ΞΟ ον “1.18. privet, qui hance pro suis voluntatibus, 
207 John v. 21. et non pro subjectorum moribus exercet. 
208 2 Cor. v. 20. Greg. in Evangel. Homil. xxv1r. Concil. 


209 Szpe in solvendis ac ligandis sub- | Aquisgran. sub Ludovico Pio, cap. 37. 


v. | OF THE PRIESTS POWER TO FORGIVE SINS. 129 
thus abused, (as the “ἢ Master of the sentences, and *''Semeca 
in his gloss upon Gratian, would have St Gregory’s meaning 
to be expounded,) and pro tanto, as hath been said, actually 
voideth himself of this power; this unrighteous judgment of 
his given upon earth being no ways ratified, but absolutely 
disannulled, in the court of heaven. For he who by his 
office is appointed to be a minister of *”the word of truth, 
hath no power given him to **do any thing against the 
truth, but for the truth; neither is it to be imagined that 
the sentence of man, who is subject to deceive and be 
deceived, should any ways prejudice the sentence of God, 
whose *“judgment we know to be always according to the 
truth. Therefore doth Pacianus, in the end of his first 
epistle to Sympronianus the Novatian, shew, that at that 
time absolution was *“not so easily given unto penitents as 
now-a-days it is; but ‘“*'with great pondering of the matter 
and with great deliberation, after many sighs and shedding 
of tears, after the prayers of the whole Church, pardon was 
so not denied unto true repentance, that Christ being to 
judge, no man should prejudge him.” And a little before, 
speaking of the bishop, by whose ministry this was done ; 
*©217fe shall give an account,” saith he, ‘if he have done 
any thing amiss, or if he have judged corruptly and wickedly. 
Neither is there any prejudice done unto God, whereby he 
might not undo the works of this evil builder; but in the 
meantime, if that administration of his be godly, he continueth 
a helper of the works of God.” Wherein he doth but tread 
in the steps of St Cyprian, who at the first rising of the 
Novatian heresy wrote in the same manner unto Antonianus: 
“© =I8We do not prejudice the Lord that is to judge, but 


210 Qui indignos ligat vel solvit, propria | mine, post multos gemitus effusionemque 


potestate se privat, id est, dignum priva- 
tione se facit. Petr. Lombard. lib. iv. 
Sentent. Dist. xviir. C. 

“11 Privat, id est, meretur privari. Jo. 
Semeca, Gloss. Grat. Caus. 11. Quest. 111. 
cap. 60, Ipse ligandi. 

212 Ephes. i. 13; James i. 18. 

213 2 Cor. xiii. 8. alSaiom. 11 2. 

215 Scio, frater, hanc ipsam peenitentiz 
veniam non passim omnibus dari, &c. 
Pacian. Epist. 1. 

“Ὁ Magno pondere magnoque libra- 


lacrymarum, post totius ecclesiz preces, ita 
veniam vere pcenitentie non negari, ut ju- 
dicaturo Christo nemo prejudicet. Ibid. 
217 Reddet quidem 1116 rationem, si quid 
perperam fecerit, vel si corrupte et impie 
judicarit. Nec prejudicatur Deo, quo 
minus mali edificatoris opera rescindat : 
interea, si pia illa administratio est, ad- 
jutor Dei operum perseverat. Id. ibid. 
218 Neque enim prejudicamus Domino 
judicaturo, quo minus si penitentiam ple- 
nam et justam peccatoris invenerit, tunc 
I 


130 ANSWER TO A JESUITS CHALLENGE. | cHAP. 
that he, if he find the repentance of the sinner to: be full 
and just, he may then ratify that which shall be here ordained 
by us; but if any one do deceive us with the semblance of 
repentance, God (who is not mocked, and who beholdeth the 
heart of man,) may judge of those things which we did not 
well discern, and the Lord may amend the sentence of the 
servants.” 

Hereupon St Jerome, expounding those words, Daniel iv.24, 
It may be God will pardon thy sins, reproveth those men of 
great rashness that are so peremptory and absolute in their 
absolutions. ‘* *!* When blessed Daniel,” saith he, ‘*‘ who knew 
things to come, doth doubt of the sentence of God, they do a 
rash deed that boldly promise pardon unto sinners.” St Basil 
also resolveth us, that ‘“**°the power of forgiving is not given 
absolutely, but upon the obedience of the penitent, and his 
consent with him that hath the care of his soul.” For it is 
in loosing as it isin binding. ‘*!'Thou hast begun to esteem 
thy brother as a publican,” saith St Augustine, ‘thou bindest 
him upon earth; but look that thou bindest him justly. For 
unjust bonds justice doth break.” So when the priest saith, 
«. IT absolve thee,” Maldonat confesseth that he meaneth no 
more thereby but ‘*** As much as in me lieth, I absolve thee ;” 
and Suarez acknowledgeth that it implicitly includeth this con- 
dition, ““ **Unless the receiver put some impediment ;” for 
which he allegeth the authority of St Hugo de St Victory, 
lib. ii. de Sacramentis, p. 14, sect. 8, affirming, “ ‘that this 
form doth rather signify the power and virtue, than the event,” 


of the absolution. 


ratum faciat quod a nobis fuerit hic sta- 
tutum; si vero nos aliquis penitentiz 
simulatione deluserit, Deus, qui non 
deridetur, et qui cor hominis intuetur, de 
his que nos minus perspeximus judicet, 
et servorum sententiam Dominus emendet. 
Cypr. Epist. L1r. sect. 11, edit. Goulart. 

219 Cum beatus Daniel, prescius futu- 
roruam, de sententia Dei dubitet, rem 
temerariam faciunt, qui audacter pecca- 
toribus indulgentiam pollicentur. Hie- 
ronym. in Daniel. cap. iv. 

220 Ἢ ἐξουσία tov ἀφιέναι οὐκ ἀπολύ- 
τως δέδοται, ἀλλ᾽ ἐν ὑπακοῇ τοῦ μετα- 
νοοῦντος, καὶ συμφωνίᾳ πρὸς τὸν ἐπι- 





And therefore doth the Master of the sen- 


μελούμενον αὐτοῦ τῆς ψυχῆς. Basil. 
Regul. Brevior. Quest. xv. 

221 Ceepisti habere fratrem tuum tan- 
quam publicanum: ligas illum in terra. 
Sed ut juste alliges, vide: nam injusta 
vincula dirumpit justitia. August. de 
Verbis Domini, Serm. xvi. cap. 4. 

222 (Quantum in me est, ego te absolvo. 
Maldonat. Tom. 11. de Penitent. part. 111. 
Thes. 5. 

223 Nisi suscipiens obicem ponat. Fr. 
Suarez. in Thom. Tom. tv. Disp. xrx. 
sect. 2, Num. 20. 

“24 Hance formam magis significare vir- 


tutem suam, quam eventum. Hugo. 


v.] OF THE PRIEST’S POWER ΤῸ FORGIVE SINS. 131 


tences rightly observe, that ‘*°God doth not evermore follow 
the judgment of the Church, which sometimes judgeth by 
surreption and ignorance; whereas God doth always judge 
according to the truth.” So the priests ‘* sometime declare 
men to be loosed or bound who are not so before God: with 
the penalty of satisfaction or excommunication they sometime 
bind such as are unworthy, or loose them; they admit them 
that be unworthy to the sacraments, and put back them that 
be worthy to be admitted.” That saying therefore of Christ 
must be understood to be verified ‘‘in them,” saith he, ‘* whose 
merits do require that they should be loosed or bound. For 
then is the sentence of the priest approved and confirmed by 
the judgment of God and the whole court of heaven, when 
it doth proceed with that discretion, that the merits of them 
who be dealt withal do not contradict the same: whomsoever 
therefore they do loose or bind, using the key of discretion 
according to the parties’ merits, they are loosed or bound in 
heaven, that is to say, with God; because the sentence of 
the priest, proceeding in this manner, is approved and con- 
firmed by divine judgment.” Thus far the Master of the 
sentences, who is followed herein by the rest of the school- 
men, who generally agree that the power of binding and 
loosing, committed to the ministers of the Church, is not 
absolute, but must be limited with clave non errante, as 
being then only of force *’when matters are carried with 
right judgment, and no error is committed in the use of 
the keys. 

Our Saviour, therefore, must still have the privilege 
reserved unto him of being the absolute Lord over his own 


°° Tta et hic aperte ostenditur, quod non | curie approbatur et confirmatur, cum ita 
semper sequitur Deus ecclesie judicium; | ex discretione procedit, ut reorum merita 
qu per surreptionem et ignorantiam in- | non contradicant. Quoscunque ergo sol- 
terdum judicat ; Deus autem semper judi- | vunt vel ligant, adhibentes clavem dis- 
cat secundum veritatem. Petr. Lombard. | cretionis reorum meritis, solvuntur vel 
Sentent. lib. iv. Distinct. xvitt. f. ligantur in celis, id est, apud Deum; 
#26 Aliquando enim ostendunt solutos | quia divino judicio sacerdotis sententia 
vel ligatos, qui ita non sunt apud Deum; | sic progressa approbatur et confirmatur. 
et pena satisfactionis vel excommunica- | Id. ibid. ἢ. Vide Gabriel. Biel, in eand. 
tionis interdum indignos ligant vel sol- | Distinct. xvir1. Quast. 1. lit. b. 
vunt; et indignos sacramentis admittunt, #27 Quod in terra sacerdos, clave non 
et dignos admitti arcent. Sed intelligen- | errante, et recto judicio procedens, re- 
dum est hoc in illis, quorum merita solvi | tinet, nec dimittit; Deus etiam in celo 
vel ligari postulant. Tunc enim sententia | retinet, nec dimittit. Tolet. Comment. 
sacerdotis judicio Dei et totius ceelestis | in Johan. xx. 


rZ 


132 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
house: it is sufficient for his officers that they be esteemed 
as Moses was, ** faithful in all his house as servants. The 
place wherein they serve is a steward’s place; and the 
Apostle telleth them, **that it is required in stewards, that 
the man be found faithful. They may not, therefore, carry 
themselves in their office as the “unjust steward did, and 
presume to strike out their Master’s debt without his direc- 
tion and contrary to his liking. Now, we know that our 
Lord hath given no authority unto his stewards to grant an 
acquittance unto any of his debtors, that bring not unfeigned 
faith and repentance with them. ‘“ *! Neither angel nor arch- 
angel can,” neither yet “ the Lord himself, (who alone can 
say, I am with you,) when we have sinned, doth release us, 
unless we bring repentance with us,” saith St Ambrose; and 
Eligius, bishop of Noyon, in his sermon unto the penitents: 
«ς =" Before all things it is necessary you should know, that 
howsoever you desire to receive the imposition of our hands, 
yet you cannot obtain the absolution of your sins before the 
divine piety shall vouchsafe to absolve you by the grace 
of compunction.” To think, therefore, that it lieth in the 
power of any priest truly to absolve a man from his sins, 
without implying the condition of his “ believing and 
repenting as he ought to do,” is both presumption and 
madness in the highest degree. Neither dareth Cardinal 
Bellarmine, who censureth this conditional absolution in us 
for idle and superfluous, when he hath considered better 
of the matter, assume unto himself, or communicate unto 
his brethren, the power of giving an absolute one. For he 
is driven to confess, with others of his fellows, that when 
the priest ‘“**’saith, I absolve thee,” he ‘* doth not affirm 


HEY |B 36 Ay UE 
230 Luke xvi. 6—8. 


229 1 Cor. iv. 2. | tur. Eligius Noviomens. Homil. x1. Tom. 


vit. Biblioth. Patr. p. 248. edit. Colon. 


231 Nec angelus potest, nec archangelus : 
Dominus ipse, (qui solus potest dicere, Ego 
vobiscum sum, ) si peccaverimus, nisi peeni- 
tentiam deferentibus non relaxat. Ambr. 
Epist. xxvi11.ad Theodosium Imp. 

282 Ante omnia autem vobis scire necesse 
est, quia licet impositionem manuum nos- 
trarum accipere cupiatis, tamen absolutio- 
nem peccatorum vestrorum consequi non 
potestis, antequam per compunctionis gra- 
tiam divina pietas vos absolvere dignabi- 


233 Nam qui dicit, Ego te baptizo, vel 
absolvo, non affirmat se absolute baptizare 
vel absolvere, cum non ignoret, multis 
modis fieri posse, ut neque baptizet, neque 
absolvat, licet ea verba pronunciet; ni- 
mirum si is, qui sacramentum suscipere 
videtur, forte non habeat suscipiendi in- 
tentionem, vel non sit rite dispositus, aut 
obicem ponat. Igitur minister illis verbis 
nihil aliud significat, nisi se, quod in se 
est, sacrainentum reconciliationis vel ab- 


v.] OF THE PRIEST’S POWER TO FORGIVE SINS. le 


that he doth absolve absolutely, as not being ignorant that 
it may many ways come to pass that he doth not absolve, 
although he pronounce those words; namely, if he who 
seemeth to receive this sacrament” (for so they call it) 
‘“‘peradventure hath no intention to receive it, or is not rightly 
disposed, or putteth some block in the way. Therefore the 
minister,” saith he, ‘ signifieth nothing else by those words, 
but that he, as much as in him lieth, conferreth the sacra- 
ment of reconciliation or absolution, which in a man rightly 
disposed hath virtue to forgive all his sins.” 

Now, that contrition is at all times necessarily required 
for obtaining remission of sins and justification, is a matter 
determined by the Fathers of “Trent. But mark yet the 
mystery. They equivocate with us in the term of contrition, 
and make a distinction thereof into perfect and imperfect. 
The former of these is contrition properly: the latter they 
call attrition, which, howsoever in itself it be not true con- 
trition, yet when the priest, with his power of forgiving 
sins, interposeth himself in the business, they tell us that 
*** attrition by virtue of the keys is made contrition ;” that 
is to say, that a sorrow arising from a servile fear of punish- 
ment, and such a fruitless “repentance as the reprobate 
may carry with them to hell, by virtue of the priest’s absolu- 
tion is made so fruitful that it shall serve the turn for 
obtaining forgiveness of sins; as if it had been that *’ godly 
sorrow which worketh repentance to salvation not to be 
repented of. By which spiritual cozenage many poor souls 
are most miserably deluded, while they persuade themselves, 
that upon the receipt of the priest’s acquittance, upon this 
carnal ‘sorrow of theirs, all scores are cleared until that day ; 
and then beginning upon a ‘new reckoning, they sin and 
confess, confess and sin afresh, and tread this round so long 
till they put off all thought of saving repentance; and so 
the “blind following the blind, both at last fall into 
the pit. 


solutionis impendere, quod vim habet in | Romani Correctores Gloss. Gratiani de 
homine disposito peccata omnia dimit- | Pcenitent. Dist. 1. in principio; et alii 
tendi. Bellarmin. de Peenitent. lib. ii. | passim. 
cap. 14, sect. penult. 236 Matt. xxvil. 3—5. 

*4 Concil. Trident. Sess. x1v. cap. 4. 237 2 Cor. vii. 10. 

85 Attritio virtute clavium fit contritio, | 88 Matt. xv. 14. 


134 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


ςς 389 vil and wicked, carnal, natural, and devilish men,” 
saith St Augustine, ‘imagine those things to be given unto 
them by their seducers which are only the gifts of God, 
whether sacraments or any other spiritual works concerning 
their present salvation.” But such as are thus seduced 
may do well to listen a little to this grave admonition of 
St Cyprian: “ *°Let no man deceive, let no man beguile 
himself: it is the Lord alone that can shew mercy. He 
alone can grant pardon to the sins committed against him, 
who did himself bear our sins, who suffered grief for us, 
whom God did deliver for our sins. Man cannot be greater 
than God, neither can the servant by his indulgence remit 
or pardon that which by heinous trespass is committed against 
the Lord; lest to him that is fallen this yet be added as a 
further crime, if he be ignorant of that which is said, Cursed 
is the man that putteth his trust in man.” Whereupon 
St Augustine sticketh not to say, that good ministers do 
consider, that ‘ *'they are but ministers, they would not be 
held for judges, they abhor that any trust should be put 
in them;” and that the power of remitting and retaining 
sins is committed unto the Church, to be dispensed therein, 
*©?42not according to the arbitrament of man, but according 
to the arbitrament of God.” Whereas our adversaries lay 
the foundation of their Babel upon another ground, that 
ςς *8Christ hath appointed priests to be judges upon earth, 
with such power that none, falling into sin after baptism, 
may be reconciled without their sentence ;” and hath ‘* put 
239 Mali et facinorosi, carnales, animales, | homo quispem habetinhomine. Cyprian. 
diabolici, a seductoribus suis sibi dari ar- | de Lapsis, sect.7 edit. Pamel. 14 Goulart. 
bitrantur, que non nisi munera Dei sunt, 241 Ministri enim sunt, pro judicibus 
sive sacramenta, sive spirituales aliquas | haberi nolunt, spem in se poni exhorres- 
operationes, circa presentem salutem. | cunt. August.in Evang. Johan. Tract. v. 
August. de Baptism. contra Donatist. | ** Non secundum arbitrium hominum, 
lib. iii. cap. ult. sed secundum arbitrium Dei. Id. de Bap- 
240 Nemo se fallat, nemo se decipiat: | tism. contra Donatist. lib. iii. cap. 18. 
solus Dominus misereri potest. Veniam 243 Christus instituit sacerdotes judices 
peccatis, que in ipsum commissa sunt, | Super terram cum ea potestate, ut sine 
solus potest 1116 largiri, qui peccata nostra | ipsorum sententia nemo post baptismum 
portavit, qui pro nobis doluit, quem Deus lapsus reconciliari possit. Bellarmin. de 
tradidit pro peccatis nostris. Homo Deo | Peenit. lib. iii. cap. 2. 
esse non potest major; nec remittere aut 244 T oitur in horum arbitrio munus solven- 
donare indulgentia sua servus potest, quod | dietligandi, remittendiet retinendi peccata 
in Dominum delicto graviore commissum | hominum, a Christo Domino per Spiritum 


est: ne adhuc lapso et hoc accedat ad cri- | Sanctum fuisse positum liquido constat- 
men, sinesciat esse predictum, Maledictus | Baron, Annal. Tom. 1. Ann. 34, sect. 197. 





OF THE PRIEST’S POWER TO FORGIVE SINS. 135 


ν.] 
the authority of binding and loosing, of forgiving and retain- 
ing, the sins of men in their arbitrament.” 

Whether the ministers of the Gospel may be accounted 
judges in some sort, we will not much contend: for we dis- 
like neither that saying of St Jerome, that “*°having the 
keys of the kingdom of heaven, they judge after a sort 
before the day of judgment ;” nor that other of St Gregory, 
that the Apostles and such as succeed them in the govern- 
ment of the Church, “ *“obtain a principality of judgment 
from above, that they may in God’s stead retain the sins 
of some and release the sins of others.” All the question 
is, in what sort théy do judge, and whether the validity 
of their judgment do depend upon the truth of the conver- 
sion of the penitent; wherein if our Romanists would stand 
to the judgment of St Jerome or St Gregory, one of whom 
they make a Cardinal and the other a Pope of their own 
Church, the controversy betwixt us would quickly be at an 
end. For St Jerome, expounding that speech of our Saviour 
touching the keys of the kingdom of heaven, in the 16th of 
St Matthew, “ *“the bishops and priests,” saith he, ‘ not 
understanding this place, assume to themselves somewhat of 
the Pharisees’ arrogancy, as imagining that they may either 
condemn the innocent or absolve the guilty ; whereas it is 
not the sentence of the priests, but the life of the parties, 
that is enquired of with God. In the book of Leviticus 
we read of the lepers, where they are commanded to shew 
themselves to the priests; and if they shall have the leprosy, 
that then they shall be made unclean by the priest. Not 
that the priest should make them leprous and unclean, but 


*45 Qui, claves regni celorum habentes, 
quodammodo ante judicii diem judicant. 
Hieronym. Epist. 1. ad Heliodorum. 

*46 Principatum superni judicii sor- 
tiuntur, ut vice Dei quibusdam peccata 
retineant, quibusdam relaxent. Gregor. 
Homil. xxv1. in Evangel. 

*47 Ystum locum episcopi et presbyteri 
non intelligentes, aliquid sibi de Phari- 
seorum assumunt supercilio, ut vel dam- 
nent innocentes, vel solvere se noxios 
arbitrentur; cum apud Deum non senten- 
tia sacerdotum, sed reorum vita queratur. 
Legimus in Levitico de leprosis, ubi ju- 





bentur ut ostendant se sacerdotibus, et si 
lepram habuerint, tune a sacerdote im- 
mundi fiant: non quo sacerdotes leprosos 
faciant et immundos; sed quo habeant 
notitiam leprosi et non leprosi, et possint 
disgernere qui mundus quive immundus 
sit. Quomodo ergo ibi leprosum sacerdos 
mundum vel immundum facit; sic et hic 
alligat vel solvit episcopus et presbyter, 
non eos qui insontes sunt vel noxii, sed 
pro officio suo, cum peccatorum audierit 
varietates, scit qui ligandus sit quive sol- 
vendus. Hieronym. Comment. in Matt. 
cap. Xvi. 


136 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
that they should take notice who was a leper and who was 
not, and should discern who was clean and who unclean. 
Therefore, as there the priest doth make the leper clean or 
unclean, so here the bishop or priest doth bind or loose; 
not bind the innocent, or loose the guilty; but when, accord- 
ing to his office, he heareth the variety of sins, he knoweth 
who is to be bound and who to be loosed.” Thus far 
St Jerome. 

St Gregory likewise, in the very same place from whence 
the Romanists fetch that former sentence, doth thus declare 
in what manner that principality of judgment which he 
spake of should be exercised, being therein also followed 
step by step by the Fathers of the Council of Aquisgran: 
«¢8'The causes ought to be weighed, and then the power 
of binding and loosing exercised. It is to be seen what 
the fault is, and what the repentance is that hath followed 
after the fault; that such as Almighty God doth visit 
with the grace of compunction, those the sentence of the 
pastor may absolve. For the absolution of the prelate is 
then true, when it followeth the arbitrament of the eternal 
Judge.” And this do they illustrate by that which we read 
in the Gospel of the raising of Lazarus, John xi. 44, that 
Christ did first of all give life to him that was dead by 
himself, and then commanded others to loose him and let 
him go. ‘*™* Behold,” say they, ‘the disciples do loose 
him being now alive, whom their Master had raised up being 
dead. For if the disciples had loosed Lazarus being dead, 
they should have discovered a stench more than ἃ virtue. 
By which consideration we may see, that by our pastoral 
authority we ought to loose those whom we know that our 
Author and Lord hath revived with his quickening grace.” 
The same application also do we find made, not only by 


solvyunt, quem magister resuscitaverat 
mortuum. Si enim discipuli Lazarum 


248 Cause ergo pensande sunt, et tunc 
ligandi atque solvendi potestas exercenda. 
Videndum est que culpa, aut que sit peeni- 
tentia secuta post culpam; ut quos omni- 
potens Deus per compunctionis gratiam 
visitat, illos pastoris sententia absolvat. 
Tunc enim vera est absolutio presidentis, 


mortuum solverent, foetorem magis os- 
tenderent quam virtutem. Ex qua con- 
sideratione intuendum est, quod illos nos 
debemus per pastoralem auctoritatem sol- 
vere, quos auctorem nostrum cognoscimus 


cum eterni arbitrium sequitur Judicis. 

Gregor. in Evangel. Hom. xxvt. Concil. 

Aquisgran. sub Ludovico Pio, cap. 37. 
249 Kece illum discipuli jam viventem 





per suscitantem gratiam vivificare. Idem 
ibidem, et Eligius Noviomens. Hom. x1. 
Tom. vit. Biblioth. Patr. p. 248, edit. 
Colon. 


137 


v.| OF THE PRIEST’S POWER TO FORGIVE SINS. 
Peter Lombard and another of the schoolmen, but also by 
Judocus Clichtoveus, not long before the time of the Council 
of Trent. “ὁ *'Lazarus,” saith Clichtoveus, ‘first of all 
came forth alive out of the sepulchre, and then was com- 
mandment given by our Lord, that he should be loosed by 
the disciples and suffered to go his way; because the Lord 
doth first inwardly by himself quicken the sinner, and after- 
wards absolveth him by the priest’s ministry. For no sinner 
is to be absolved before it appeareth that he be amended 
by due repentance, and be quickened inwardly. But in- 
wardly to quicken the sinner is the office of God alone, 
who saith by the Prophet, 7 am he that blotteth out your 
iniquities.” 

The truth, therefore, of the priest’s absolution, dependeth 
upon the truth and sincerity of God’s quickening grace 
in the heart of the penitent; which if it be wanting, all the 
absolutions in the world will stand him in no stead. For 
example, our Saviour saith, *’If ye forgive men their tres- 
passes, your heavenly Father will also forgive you; but 
if ye forgive not men their trespasses, neither will your 
Father forgive your trespasses. And in this respect, as is 
observed by Sedulius, ‘ **in other men’s persons we are 
either absolved or bound: 


« 254 oyaviusque soluti 
Nectimur, alterius si solvere vincla negamus.” 


Suppose now, that a man who cannot find in his heart to 
forgive the wrong done unto him by another, is absolved 
here by the priest from all his sins, according to the usual 
form of absolution; are we to think that what is thus loosed 
upon earth, shall be loosed in heaven? and that Christ, 


250 Ῥ᾽ Lombard. lib. iv. Sentent. Dist. 
Xviit. lit. f.; Alexand. de Hales. Summ. 
part. Iv. Quest. xx1. Memb. 1. &c. 

*°! Sed ante prodiit redivivus Lazarus 
ex sepulchro, et deinde ut solveretur a 
discipulis, et sineretur abire, a Domino 
Jussum est; quia peccatorem etiam con- 
suetudine committendi reatus gravatum 


prius Dominus intrinsecus per seipsum vi- | 


vificat, postea vero eundem per sacerdotum 
ministerium absolvit.. Nullus quippe pec- 
cator absolyendus est, antequam per dig- 





| aut ligamur. 
| Operis, cap. 11. 


nam peenitentiam correctus et intrinsecus 
appareat vivificatus. Vivificare autem in- 
terius peccatorem solius Dei munus est, 
qui per prophetam dicit, Ego sum qui 
deleo iniquitates vestras. Clichtoy. in 
Evangel. Johan. lib. vii. cap. 28, inter 
Opera Cyrilli. 

252 Matt. vi. 14, 15, and xviii. 35. 

253 Tn aliorum personis aut absolvimur 
Sedul. lib. ii. Paschalis 


254 Td. lib. ii. Paschal. Carm. 


138 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 


to make the priest’s word true, will make his own false? 
And what we say of charity toward man, must much more 
be understood of the love of God and the love of right- 
eousness ; the defect whereof is not to be supplied by the 
absolution of any priest. It hath been always observed, 
for a special difference betwixt good and bad men, that the 
one “hated sin for the love of virtue, the other only for 
the fear of punishment. The like difference do our adver- 
saries make betwixt contrition and attrition; **that the 
hatred of sin in the one proceedeth from the love of God 
and of righteousness, in the other from the fear of punish- 
ment: and yet teach for all this, that *“attrition, which 
they confess would not otherwise suffice to justify a man, 
being joined with the priest’s absolution, is sufficient for 
that purpose; he that was attrite being by virtue of this 
absolution made contrite and justified, that is to say, he 
that was led only by a servile fear, and consequently was 
to be ranked among disordered and evil persons, being by 
this means put in as good case for the matter of the forgive- 
ness of his sins as he that loveth God sincerely. For they 
themselves do grant that “*such as have this servile fear, 
from whence attrition issueth, are to be accounted evil and 
disordered men by reason of their want of charity: to which 
purpose also they allege that saying of Gregory, Recti 
diligunt te, non recti adhuc timent te: ‘* Such as be 
righteous love thee, such as be not righteous as yet fear 
thee.” 

But they have taken an order notwithstanding, that 
mon recti shall stand recti in curia with them, by assuming 
a strange authority unto themselves of justifying the wicked, 
(a thing, we know, that hath the curse of **God and *°man 
threatened unto it,) and making men friends with God 
that have not the love of God dwelling in them. For 
although we be taught by the word of God, that *' perfect 


265 Oderunt peccare boni virtutisamore. | 557 Id. ibid. 
Horat. lib. i. Epist. xv1. | 
256 Fatemur enim perfectum odium pec- 
cati esse illud quod ex amore Dei justitiz- 
que procedit ; et ideo dolorem, sive odium | 


ex timore pene conceptum, non contritio- 
Bel. | * Prov. xxiv. 24. 


258 Argumentum recte probat eos, qui 
timorem servilem habent, inordinatos ac 
malos esse, &c. Id. ibid. 


259 Prov. xvii. 15. 


nem, sed attritionem nominamus. 
Jarm, lib. ii. de Peenit. cap. 18. | 261 | John iv. 18. 


v.] OF THE PRIEST’S POWER TO FORGIVE SINS. 139 


love casteth out fear; that we **have not received the 
spirit of bondage to fear again, but the Spirit of adoption, 
whereby we cry, Abba, Father; that Mount Sinai (which 
*8maketh those that come unto it to fear and quake) **engen- 
dereth to bondage, and is to be cast out with her children 
from inheriting the promise; and that “without love both 
we ourselves are nothing, and all that we have doth profit 
us nothing ; yet these wonderful men would have us believe, 
that by their word alone they are able to make something 
of this nothing; that fear without love shall make men 
capable of the benefit of their pardon, as well as love with- 
out fear; that whether men come by the way of Mount 
Sinai or Mount Sion, whether they have legal or evange- 
lical repentance, they have authority to absolve them from 
all their sins. As if it did lie in their power to confound 
God’s testaments at their pleasure, and to give unto a 
servile fear, not the benefit of manumission only, but the 
privilege of adoption also, by making the children of the 
bondwoman children of the promise, and giving them a 
portion in that blessed inheritance together with the children 
of her that is free. 

*°° Repentance from dead works is one of the foundations 
and principles of the doctrine of Christ.‘ *’ Nothing 
maketh repentance certain, but the hatred of sin and the 
love of God.” And without true repentance all the priests 
under heaven are not able to give us a discharge from our 
sins, and deliver us from the wrath to come. “ἢ Kacept 
ye be converted, ye shall not enter into the kingdom of 
heaven: **Eacept ye repent, ye shall all perish, is the 
Lord’s saying in the New Testament. And in the Old, 
"τὸ Repent, and turn from all your transgressions; so 
iniquity shall not be your ruin. Cast away from you all 
your transgressions, whereby ye have transgressed, and 
make you a new heart and a new spirit: for why will ye 
die, O house of Israel? Now put case, one cometh to his 


62 Rom. viii. 15. 368. Tebaivienlls 
263 Heb. xii. 18, 21. °°7 Poenitentiam certam non facit, nisi 
264 Gal. iv. 24, 25, 31. odium peccati et amor Dei. August. Serm. 
365} Cor. xiii. 2, 3. Vide Auctorem | vir. de Tempore. 

libri de Vera et Falsa Peenitentia, cap. 17, 268 Matt. xviii. 3. 769 Luke xiii. 3, 5. 


inter Opera Augustini, Tom. rv. 270 Ezek, xviii. 30, 31. 


140 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


ghostly Father with such sorrow of mind as the terrors of 
a guilty conscience usually do produce, and with such a 
resolution to cast away his sins, as a man hath in a storm 
to cast away his goods; not because he doth not love them, 
but because he feareth to lose his life if he part not with 
them: doth not he betray this man’s soul, who putteth into 
his head that such an extorted repentance as this, which 
hath not one grain of love to season it withal, will qualify 
him sufficiently for the receiving of an absolution, by I 
know not what sacramental faculty that the priest is fur- 
nished withal to that purpose? For all do confess with 
St Augustine, that “ “this fear which loveth not justice 
but dreadeth punishment, is servile because it 15. carnal, 
and therefore doth not crucify the flesh. For the willing- 
ness to sin liveth, which then appeareth in the work when 
impunity is hoped for; but when it is believed that punish- 
ment will follow, it liveth closely, yet it liveth. For it 
would wish rather that it were lawful to do that which the 
law forbiddeth, and is sorry that it is not lawful; because 
it 1s not spiritually delighted with the good thereof, but 
carnally feareth the evil which it doth threaten.” 

What man then, do we think, will take the pains to get 
him a new heart and a new spirit, and undertake the toil- 
some work of crucifying the flesh with the lusts thereof; 
if without all this ado the priest’s absolution can make that 
other imperfect or rather equivocal contrition, arising from 
a carnal and servile fear, to be sufficient for the blotting 
out of all his sins? Or are we not rather to think, that this 
sacramental penance of the Papists is a device invented by 
the enemy to hoodwink poor souls, and to divert them from 
seeking that ¢rwe repentance which is only able to stand 
them in stead? and that such as take upon them to help 
lame dogs over the stile, after this manner, by substituting 
quid pro quo, attrition instead of contrition, servile fear 
instead of filial love, carnal sorrow instead of godly repent- 
ance, are physicians of no value, nay such as minister 

ὅτι Timor namque iste quo non amatur | tura, latenter vivit, vivit tamen. Mallet 
justitia, sed timetur peena, servilis est, quia | enim licere, et dolet non licere quod lex 
carnalis est, et ideo non crucifiget carnem. | vetat; quia non spiritualiter delectatur 
Vivit enim peccandi voluntas, que tune | ejus bono, sed carnaliter malum metuit 


apparet in opere, quando speratur impu- | quodminatur. August. in Psalm. cxviii. 
nitas. Cum vero pena creditur secu- | Conc. 26. 


OF THE PRIEST’S POWER TO FORGIVE SINS. 141 


v.| 
poison unto men under colour of providing a sovereign medi- 
cine for them? He, therefore, that will have care of his 
soul’s health, must consider that much resteth here in the 
good choice of a skilful physician, but much more in the 
pains that must be taken by the patient himself. For, that 
every one who beareth the name of a priest is not fit to be 
trusted with a matter of this moment, their own decrees 
may give them fair warning, where this admonition is “twice 
laid down out of the author that wrote of true and false 
repentance: ‘ **He who will confess his sins that he may 
find grace, let him seek for a priest that knoweth how to 
bind and loose; lest, while he is negligent concerning him- 
self, he be neglected by him who mercifully admonisheth 
and desireth him, that both fall not into the pit, which the 
fool would not avoid.” And when the skilfullest priest that 
is hath done his best, St Cyprian will tell them, that “*" to 
him that repenteth, to him that worketh, to him that prayeth, 
the Lord of his mercy can grant a pardon; he can make 
good that which for such men either the martyrs shall request, 
or the priest shall do.” 

If we enquire who they were that first assumed unto 
themselves this exorbitant power of forgiving sins, we are 
like to find them in the tents of the ancient heretics and 
schismatics, who “promised unto others liberty, when they 
themselves were the servants of corruption. ~*~ How many, 
saith St Jerome, ‘“‘ which have neither bread nor apparel when 
they themselves are hungry and naked, and neither have 
spiritual meats, nor preserve the coat of Christ entire, yet 


272 Decret. de Penit. Distinct. 1. cap. 88, | 
Quem penitet; et Distinct. vi. cap. 1, | 


Qui vult. 

278 (Qui confiteri vult peccata ut inveniat 
gratiam, querat sacerdotem scientem li- 
gare et solvere; ne, cum negligens circa 
se exstiterit, negligatur ab illo, qui eum 
misericorditer monet et petit, ne ambo in 
foveam cadant, quam stultus evitare noluit. 
Lib. de Ver. et Fals. Penitent. cap. 10, 
inter Opera Augustini, Tom. rv. 

*74 Penitenti, operanti, roganti potest 
clementer ignoscere ; potest in acceptum 
referre, quidquid pro talibus et petierint 
martyres, et fecerint sacerdotes. Cyprian. 
de Lapsis, sect. 13 edit. Pamel. 29 Goulart. 





515. Ὁ Ῥ δύ. 11: 19: 


276 (Juanti panem non habentes et vesti- 


| menta, cum ipsi esuriant et nudi sint, nec 


habent spirituales cibos, neque Christi 
tunicam integram reservarint ; aliis et ali- 
monia et vestimenta promittunt, et pleni 
vulneribus medicos esse se jactant: nec 
servant iJlud Mosaicum, Provide alium 
quem mittas; aliudque mandatum, Ne 
queras judex fieri, ne forte non possis 
auferre iniquitates. Solus Jesus omnes 
languores sanat et infirmitates; de quo 
scriptum est, Qui sanat contritos corde, et 
alligat contritiones eorum. Hieron. lib. ii. 
Comment, in Esai, cap. iii. 


142 ANSWER TO A JESUIT’S CHALLENGE. | cHaP. 
promise unto others food and raiment, and being full of 
wounds themselves, brag that they be physicians; and do 
not observe that of Moses, Exod. iv. 13, Provide another 
whom thou mayest send; and that other commandment, 
Ecclesiastic. vii. 6, Do not seek to be made a judge, lest 
peradventure thou be not able to take away iniquity. It is 
Jesus alone, who healeth all sicknesses and infirmities: of 
whom it is written, Psalm cxtivii. 4, He healeth the con- 
trite in heart, and bindeth up their sores.” Thus far 
St Jerome. 

The Rhemists in their marginal note upon Luke vii. 49, 
tell us, that ‘as the Pharisees did always carp Christ for 
remission of sins in earth, so the heretics reprehend his 
Church that remitteth sins by his authority.” But St Au- 
gustine, treating upon the selfsame place, might have taught 
them, that hereby they bewrayed themselves to be the off- 
spring of heretics rather than children of the Church. For 
whereas our Saviour there had said unto the penitent 
woman, Thy sins are forgiven; and they that sate at meat 
with him began to say within themselves, Who is this that 
forgiveth sins also? St Augustine first compareth their know- 
ledge and the knowledge of the woman thus together: ‘ ?” She 
knew that he could forgive sins; but they knew that a man 
could not forgive sins. And we are to believe that all, that is, 
both they which sate at table, and the woman which came to 
our Lord’s feet, they all knew that a man could not forgive 
sins. Seeing all therefore knew this, she who believed that he 
could forgive sins, understood him to be more than a man.” 
And a little after: “**That do you know well, that do 
you hold well;” saith that learned Father. <‘ Hold that 
a man cannot forgive sins. She who believed that her sins 
were forgiven her by Christ, believed that Christ was not 
only man, but God also.” Then doth he proceed to com- 
pare the knowledge of the Jews then, with the opinion of 


277 Noverat ergo illum posse dimittere 
peccata ; illi autem noverant hominem non 
posse peccata dimittere. Et credendum 
est, quod omnes, id est, et illi discum- 
bentes et illa mulier accedens ad pedes 
Domini, omnes hi noverant hominem non 
posse peccata dimittere. Cum ergo omnes 
hoc nossent, illa que credidit eum posse 


peccata dimittere, plus quam hominem 
esse intellexit. August. Homil. xx1it. 
Ex. 50, cap. 7. 

278 'T'amen illud bene nostis, bene tene- 
tis. Tenete, quia homo non potest peccata 
dimittere. Illa que 5101 a Christo peccata 
dimitti credidit, Christum non hominem 
tantum, sed et Deum credidit. Id. ibid. 


143 


v.| OF THE PRIEST'S POWER TO FORGIVE SINS. 
the heretics in his days. ‘ Herein,” saith **he, ‘“ the Pha- 
risee was better than these men; for when he did think 
that Christ was a man, he did not believe that sins could 
be forgiven by a man. It appeared, therefore, that the 
Jews had better understanding than the heretics. The Jews 
said, Who is this that forgiveth sins also? Dare a man chal- 
lenge this to himself? What saith the heretic on the other 
side? I do forgive, I do cleanse, I do sanctify. Let Christ 
answer him, not I: O man, when I was thought by the Jews 
to be a man, I ascribed the forgiveness of sins to faith. Not 
I, but Christ doth answer thee: O heretic, thou, when 
thou art but a man, sayest, Come, woman, I do make thee 
safe. I, when I was thought to be but a man, said, Go, 
woman, thy faith hath made thee safe.” 

The heretics at whom St Augustine here aimeth, were 
the Donatists; whom Optatus also before him did thus 
roundly take up for the same presumption. “( *80 Understand 
at length, that you are servants and not lords. And if the 
Church be a vineyard, and men be appointed to be dressers 
of it, why do you rush into the dominion of the house- 
holder? Why do you challenge unto yourselves that which 
is God’s?” <*!Give leave unto God to perform the things 
that belong unto himself. For that gift cannot be given 
by man which is divine. If you think so, you labour to 
frustrate the words of the Prophets and the promises of 
God, by which it is proved that God washeth” away sin, 
“and not man.” It is noted likewise by ‘Theodoret of 
the Audian heretics, that ‘‘**they bragged they did for- 


279 Sed in eo melior Phariseus; quia | 


cum putaverat hominem Christum, non 
credebat ab homine posse dimitti peccata. 
Melior ergo Judzis quam hereticis appa- 
ruit intellectus. Judzi dixerunt, Quis est 
hic qui etiam peccata dimittit? Audet 
sibi homo usurpare? Quid contra here- 
ticus? Ego mundo, ego sanctifico. Re- 
spondeat illi, non ego, sed Christus: O 
homo, quando ego a Judzis putatus sum 
homo, dimissionem peccatorum fidei dedi. 
Non ego, respondet tibi Christus: O here- 
tice, tu cum sis homo, dicis, Veni mulier, 
ego te salvum facio. Ego cum putarer 
homo, dixi, Vade mulier, fides tua te sal- 
vum fecit. Id. ibid. cap. 8. 





280 Tntelligite vos vel sero operarios esse, 
nondominos. Et si ecclesia vinea est, sunt 
homines et ordinati cultores. Quid in 
dominium patrisfamilias irruistis? Quid 
vobis, quod Dei est, vindicatis? Optat. 
lib. v. contra Donatist. 

281 Concedite Deo prestare que sua 
sunt. Non enim potest munus ab ho- 
mine dari, quod divinum est. Si sic 
putatis, prophetarum voces et Dei pro- 
missa inanire contenditis, quibus pro- 
batur, quia Deus lavat, non homo. Id. 
ibid. 

282 Οὗτοι δὲ ἄφεσιν ἁμαρτημάτων Tot- 
εἶσθαι νεανιεύονται. Theodor. Haret. 


Fabul. lib. iv. 


144 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
give sins.” The manner of confession which he saith was 
used among them, was not much unlike that which Alvarus 
Pelagius acknowledgeth to have been the usual practice of 
them that made greatest profession of religion and learning 
in his time. ‘* "For scarce at all,” saith he, ‘ or very 
seldom, doth any of them confess otherwise than in general 
terms; scarce do they ever specify any grievous sin. What 
they say one day, that they say another, as if every day 
they did offend alike.” The manner of absolution was the 
same with that which Theodoricus de Niem noteth to have 
been practised by the pardoners sent abroad by Pope Boni- 
face the Ninth, who ‘ *‘released all sins to them that con- 
fessed without any penance or repentance; affirming that 
they had for their warrant in so doing all that power which 
Christ gave unto Peter, of binding and loosing upon earth.” 
Just as Theodoret reporteth the Audians were wont to do, 
who presently ‘after confession granted remission; not 
prescribing a time for repentance, as the laws of the Church 
did require, but giving pardon by authority. 

The laws of the Church prescribed a certain time unto 
penitents, “°wherein they should give proof of the sound- 
ness of their repentance; and gave order that afterwards 
they should be ‘forgiven and comforted, lest they should 
be swallowed up with overmuch heaviness. So that first 
their penance was enjoined unto them, and thereby “they 
were held to be bound; after performance whereof they 
received their absolution, by which they were loosed again. 
But the Audian heretics, without any such trial taken of 
their repentance, did of their own heads give them absolution 
presently upon their confession; as the Popish priests use 


283 Vix enim aut rarissime aliquis talium 285 Εἶτα τοῖς ὡμολογηκόσιν δωροῦνται 


confitetur nisi per verba generalia: vix 
unquam aliquod grave specificant. Quod 
dicunt una die, dicunt et altera; ac si in 
omni die zqualiter offendant. Alvar. de 
Planct. Eccles. lib. ii. Art. 78, A. 

284 Omnia peccata etiam sine peeniten- 
tia ipsis confitentibus relaxarunt; super 
quibuslibet irregularitatibus dispensarunt 
interventu pecunie; dicentes se omnem 
potestatem habere super hoc, quam Chris- 
tus Petro ligandi et solvendi contulisset in 
terris. Niem.de Schismate, lib. i. cap. 68. 


THY ἄφεσιν, οὐ χρόνον ὁριζόμενοι eis 
μετανοίαν, καθὰ κελεύουσιν οἱ τῆς ἐκκλη- 
σίας θεσμοὶ, ἀλλ᾽ ἐξουσίᾳ ποιούμενοι τὴν 
συγχώρησιν. Theodor. Heres. lib. iv. 

286 August. Enchirid. ad Laur. cap. 65. 

πο Ὁ ΟΕ ΜΠ: 

288 Vide Nomocanonem Nefleute in 
Theod. Balsamonis Collect. Canon. edit. 
Paris. ann. 1620, p. 1101, lin. ult.; et 
Niconis Epist. ad Enclistium, ib. p. 1096, 
1097; et Anastas. Sinait. Quest. v1. p. 64. 
edit. Greco-Lat. Gretseri. 


—4 
POSS 
Or 


v.] OF THE PRIEST'S POWER TO FORGIVE SINS. 


to do now-a-days. Only the Audians had one ridiculous 
ceremony more than the Papists; that, having placed the 
canonical books of Scripture upon one side, and certain 
apocryphal writings on the other, they caused their fol- 
lowers to pass betwixt them, and in their passing to make 
confession of their sins: as the Papists another idle prac- 
tice more than they; that after they have given absolution, 
they enjoin penance to the party absolved, that is to say, 
as they of old would have interpreted it, they first loose 
him, and presently after bind him; which howsoever they 
hold to be done in respect of the temporal punishment remain- 
ing due after the remission of the fault, yet it appeareth 
plainly, that the penitential works required in the ancient 
Church had reference to the fault itself; and that no abso- 
lution was to be expected from the minister for the one, 
before all reckonings were ended for the other. Only where 
the danger of death was imminent, the case admitted some 
exception ; reconciliation being not denied, indeed, unto them 
that desired it at such a time; yet so granted, that it was 
left very doubtful whether it would stand the parties in any 
great stead or no. ‘If any one being in the last extre- 
mity of his sickness,” saith St Augustine, ‘is willing to 
receive penance, and doth receive it, and is presently recon- 
ciled and departeth hence; I confess unto you, we do not 
deny him that which he asketh, but we do not presume 
that he goeth well from hence. I do not presume, I de- 
ceive you not, I do not presume.” “Ἢρ who putteth off 
his penance to the last, and is reconciled; whether he goeth 
secure from hence, I am not secure. Penance I can give 
him; security I cannot give him.” “ *'Do I say, he shall 
be damned? I say not so. But do I say also, he shall be 
freed? No. What dost thou then say unto me? I know not: 
I presume not, I promise not, I know not. Wilt thou free 


*89 Si quis positus in ultima necessitate | non sum securus, &c. Pcenitentiam dare 


egritudinis sue, voluerit accipere peni- | possum; securitatem dare non possum, 
tentiam, et accipit, et mox reconciliatur, | Ibid. 
et hine vadit; fateor vobis, non illi nega- 291 Numquid dico, damnabitur? Non 


mus quod petit, sed non presumimus, | dico. Sed dico etiam, liberabitur? Non. 
quia bene hine exit. Non presumo, non | Et quid dicis mihi? Nescio: non pre- 
vos fallo, non presumo. August. Hom. | sumo, non promitto, nescio. Vis te de 
χα. Ex. 50; Ambros. Exhort. ad Peenit. | dubio liberare? vis quod incertum est 

*© Agens peenitentiam ad ultimum, et | evadere? Age penitentiam dum sanus 
reconciliatus, si securus hinc exit, ego | es. Ibid. 





K 


140 ANSWER TO A JESUIT’S CHALLENGE. | CHAF. 


thyself of the doubt? wilt thou escape that which is uncer- 
tain? Do thy penance while thou art in health.” ‘“ 35 The 
penance which is asked for by the infirm man, is infirm. 
The penance which is asked for only by him that is a dying, 
I fear lest it also die.” 

But with the matter of penance we have not here to 
deal: those formal absolutions and pardons of course, imme- 
diately granted upon the hearing of men’s confessions, is 
that which we charge the Romish priests to have learned 
from the Audian heretics. ‘**’Some require penance to 
this end, that they might presently have the Communion 
restored unto them; these men desire not so much to loose 
themselves as to bind the priest,” saith St Ambrose. If 
this be true, that the priest doth bind himself by his hasty 
and unadvised loosing of others; the case is like to go hard 
with our Popish priests, who ordinarily, in bestowing their 
absolutions, use to make more haste than good speed. 
Wherein with how little judgment they proceed, who thus 
take upon them the place of judges in men’s consciences, 
may sufficiently appear by this: that whereas the main 
ground whereupon they would build the necessity of auricu- 
lar confession, and the particular enumeration of all known 
sins, is pretended to be this, that the ghostly Father, having 
taken notice of the cause, may judge righteous judgment, 
and discern who should be bound, and who should be 
loosed; the matter yet is so carried in this court of theirs, 
that every man commonly goeth away with his absolution, 
and all sorts of people usually receive one and the selfsame 
judgment. "If thow separate the precious from the vile, 
thou shalt be as my mouth, saith the Lord. Whose mouth, 
then, may we hold them to be, who seldom put any differ- 
ence between these, and make it their ordinary practice to 
pronounce the same sentence of absolution as well upon the 
one as upon the other? 

If we would know how late it was before this trade 
of pardoning men’s sins after this manner was established 


202 Penitentia que ab infirmo peti- | ut statim sibi reddi communionem velint : 
tur, infirma est. Peenitentia que a | hinontam se solvere cupiunt, quam sacer- 
moriente tantum petitur, timeo ne ipsa | dotem ligare. Suam enim conscientiam 
moriatur. August. Serm. Lvi1.de Tem- | non exuunt, sacerdotis induunt. Ambros. 
pore. de Peenit. lib. ii. cap. 9. 

293 Nonnulli ideo poscunt peenitentiam, 594. era ἘΜ. 010. 


ν.] OF THE PRIEST'S POWER TO FORGIVE SINS. 147 
in the Church of Rome, we cannot discover {Π15 better 
than by tracing out the doctrine publicly taught in that 
Church touching this matter, from the time of Satan’s 
loosing until his binding again, by the restoring of the 
purity of the Gospel in our days. And here Radulphus 
_Ardens doth in the first place offer himself, who toward 
the beginning of that time preached this for sound divinity: 
*«*5'The power of releasing sins belongeth to God alone: 
but the ministry, which improperly also is called a power, 
he hath granted unto his substitutes; who after their man- 
ner do bind and absolve, that is to say, do declare that men 
are bound or absolved. For God doth first inwardly absolve 
the sinner by compunction; and then the priest outwardly, 
by giving the sentence, doth declare that he is absolved. 
Which is well signified by that of Lazarus; who first in 
the grave was raised up by the Lord, and afterward by the 
ministry of the disciples was loosed from the bands where- 
with he was tied.” Then follow both the Anselms, ours 
of Canterbury, and the other of Laon in France; who, in 
their expositions upon the ninth of St Matthew, clearly 
teach, that none but God alone can forgive sins. Ivo, 
Bishop of Chartres, writeth, that “ **by imward contrition 
the inward judge is satisfied, and therefore without delay 
forgiveness of sin is granted by him unto whom the inward 
conversion is manifest; but the Church, because it knoweth 
not the hidden things of the heart, doth not loose him that 
is bound, although he be raised up, until he be brought out 
of the tomb, that is to say, purged by public satisfaction.” 
And if presently, upon the inward conversion, God be pleased 
to forgive the sin, the absolution of the priest which fol- 
loweth, cannot in any sort properly be accounted a remission 


295 Potestas peccata relaxandi solius 
Dei est: ministerium vero, quod impro- 
prie etiam potestas vocatur, vicariis suis 
concessit ; qui modo suo ligant vel absol- 
vunt, id est, ligatos vel absolutos esse 
ostendunt. Prius enim Deus interius pec- 
catorem per compunctionem absolvit ; 
sacerdos vero exterius, sententiam profe- 
rendo, eum esse absolutum ostendit. Quod 
bene significatur per Lazarum, qui prius 
in tumulo a Domino suscitatur, et post, mi- 


nisterio discipulorum, a vitiis ( for’. vittis) 
quibus ligatus fuerat, absolvitur. Rad. 
Ardens, Homil. Dominic. τ. post Pascha. 

296 Per internum gemitum satisfit in- 
terno judici, et idcirco indilato datur ab eo 
peccati remissio, cui manifesta est interna 
conversio. Ecclesia vero, quia occulta 
cordis ignorat, non solvit ligatum, licet 
suscitatum, nisi de monumento elatum, id 
est, publica satisfactione purgatum. Iyo 
Carnotens. Epist. ccxxvirt. 

K 2 


148 ANSWER TO A JESUIT’S CHALLENGE. [ cHAr. 
of that sin, but a further manifestation only of the remission 
formerly granted by God himself. 

The Master of the sentences after him, having pro- 
pounded the divers opinions of the doctors touching this 
point, demandeth at last, «*In this so great variety what 
is to be held?” and returneth for answer: ‘ Surely this _ 
we may say and think: that God alone doth forgive and 
retain sins, and yet hath given power of binding and _ loosing 
unto the Church; but he bindeth and looseth one way, 
and the Church another. For he only by himself forgiveth 
sin, who both cleanseth the soul from inward blot, and 
looseth it from the debt of everlasting death. But this hath 
he not granted unto priests; to whom, notwithstanding, he 
hath given the power of binding and loosing, that is to say, 
of declaring men to be bound or loosed. Whereupon the 
Lord did first by himself restore health to the leper, and 
then sent him unto the priests, by whose judgment he might 
be declared to be cleansed: so also he offered Lazarus to 
his disciples to be loosed, having first quickened him.” In 
like manner, Hugo Cardinalis sheweth, that it is **only 
God that forgiveth sins: and **that “the priest cannot 
bind or loose the sinner with or from the bond of the fault, 
and the punishment due thereunto; but only declare him 
to be bound or loosed: as the Levitical priest did not make 
or cleanse the leper, but only declared him to be infected 
or clean.” And a great number of the schoolmen afterward 
shewed themselves to be of the same judgment: that to 
pardon the fault and the eternal punishment due unto the 
same, was the proper work of God; that the priest’s abso- 
lution hath no real operation that way, but presupposeth 


397 In hac tanta varietate quidtenendum ? | deinde ad sacerdotes misit, quorum judicio 


Hoc sane dicere ac sentire possumus ; quod 
solus Deus dimittit peccata et retinet, et 
tamen ecclesiz contulit potestatem ligandi 
et solvendi: sed aliter ipse solvit vel ligat, 
aliter ecclesia. 
dimittit peccatum, qui et animam mundat 
ab interiori macula, et a debito xterne 
mortis solvit. Non autem hoc sacerdotibus 
concessit; quibus tamen tribuit potesta- 
tem solvendi et ligandi, id est, ostendendi 
homines ligatos vel solutos. Unde Domi- 
nus leprosum sanitati prius per Se restituit, 


| ostenderetur mundatus. 


Ipse enim per se tantum 





Ita etiam Laza- 
rum jam vivificatum obtulit discipulis 
solvendum. Petr. Lombard. lib. iv. Sen- 
tent. Distinct. xvi1it. 6. f. 

298 Solius Dei est dimittere peccata. 
Hugo Card. in Lue. v. 

299 Vinculo culpe et pene debite non 
potest eum sacerdos ligare vel solvere; sed 
tantum ligatum vel absolutum ostendere. 
Sicut sacerdos Leviticus non faciebat vel 
mundabat leprosum ; sed tantum infectum 


' velmundum ostendebat. Id. in Matt. xvi. 


a.) OF THE PRIESTS POWER TO FORGIVE SINS. 149 
the party to be first justified and absolved by God. Of 
this mind were *°Gulielmus Altissiodorensis, *! Alexander 
of Hales, **Bonaventure, *““Ockam, **Thomas de Argen- 
tina, ὁ Michael de Bononia, ἢ Gabriel Biel, *’Henricus de 
Huecta, **Johannes Major, and others. 

To lay down all their words at large would be too 
tedious. In general, Hadrian the Sixth, one of their own 
Popes, acknowledgeth, that *’the most approved divines 
were of this mind, ‘‘ that the keys of the priesthood do not 
extend themselves to the remission of the fault :” and *!° Major 
affirmeth, that this is ‘*‘ the common tenet of the doctors.” 
So likewise is it avouched by Gabriel Biel, that “ *' the 
old doctors commonly” follow the opinion of the Master 
of the sentences; that priests do forgive or retain sins, while 
they judge and declare that they are forgiven by God or re- 
tained. But all this notwithstanding, Suarez is bold to tell 
us, * that *this opinion of the Master is false, and now at 
this time erroneous.” It was not held so the other day, when 
Ferus preached at Mentz, that “* man *'did not properly remit 
sin, but did declare and certify that it was remitted by God. 
So that the absolution received from man is nothing else 
than if he should say, Behold, my son, I certify thee that 
thy sins are forgiven thee; I pronounce unto thee that thou 
hast God favourable unto thee; and whatsoever Christ in 
baptism and in his Gospel hath promised unto us, he doth 


310 Major, in iv. Dist. x1v. Quest. 11. 
Concl. 3. 


300 Altissiodorens, Summ. lib. iv. cap. 
de generali usu clavium. 


301 Alexand. Halens. Summ. part. rv. 
Quest. xx1. Membr. 1. 

305 Bonayent. in iv. Dist. xv1i1. Art. 2, 
Quest. I. et 11. 

*8 Gul. Ockam, in iv. Sentent. Quest. 
TX 1.0. 

804 Argentin. in iv. Sent. Dist. xv1i1. 
Art. 3. 

805 Mich. Angrian. in Psal. xxix. etxxxi. 

406 Biel. in iv. Sent. Dist. x1v. Quest. 
11. d.n. et Dist. xvi1r. Quest. 1. k. 

807 Henr. de Oyta (al. Jota), in Propo- 
sitionib. apud Illyricum, in Catal. Test. 
Veritat. 

308 Major, in iv. Sentent. Dist. xv111. 
Quest. 1. 

%09 Hadrian. in Quodlibetic. Quest. v. 
Art. 3. b. 


311 Et illam opinionem communiter se- 
quuntur doctores antiqui. Biel. in iv. 
Dist. xiv. Quest. 11. d. 

312 Verumtamen hee sententia Magistri 
falsa est, et jam hoc tempore erronea. 
Fr. Suarez. in Thom. Tom rv. Disp. x1x. 
sect. 2, num. 4. 

313 Non quod homo proprie remittat 
peccatum ; sed quod ostendat ac certificet 
a Deo remissum. Neque enim aliud est 
absolutio, quam ab homine accipis, quam 
si dicat: En fili, certifico te tibi remissa 
esse peccata, annuncio tibi te habere pro- 
pitium Deum; et quecunque Christus in 
baptismo et evangelio nobis promisit, tibi 
nunc per me annunciat et promittit. Jo. 
Ferus, lib. 11. Comment. in Matt. cap. ix. 


| edit, Mogunt. ann, 1559. 


150 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


now declare and promise unto thee by me. Of this shalt 
thou have me to be a witness: go in peace and in quiet 
of conscience.” But, jam hoc tempore, “the case is altered :” 
these things must be purged out of *Ferus as erroneous ; 
the opinion of the old doctors must give place to the sen- 
tence of the new Fathers of Trent. And so we are come at 
length to the end of this long question, in the handling 
whereof I have spent the more time, by reason our priests 
do make this faculty of pardoning men’s sins to be one of 
the most principal parts of their occupation, and the parti- 
cular discovery thereof is not ordinarily by the writers of 
our side so much insisted upon. 


OF PURGATORY. 


For extinguishing the imaginary flames of Popish Pur- 
gatory, we need not go far to fetch water; seeing the whole 
current of God’s word runneth mainly upon this, that 'the 
blood of Jesus Christ cleanseth us from all sin; that all 
God’s children *die in Christ, and that such as *die in him, 
do rest from their labours: that, as they be ‘absent from 
the Lord while they are in the body, so when they be absent 
from the body they are present with the Lord; and in a 
word, that they °come not into judgment, but pass from 
death unto life. And if we need the assistance of the 
ancient Fathers in this business, behold they be here ready 
with full buckets in their hands. 

Tertullian, to begin withal, ‘counteth it injurious unto 
Christ, to hold that such as be called from hence by him 
are in a state that should be pitied. Whereas they have 
obtained their desire of being with Christ, according to 
that of the Apostle Philip. i. 23, I desire to depart, and be 


14 Ferus in Matt. edit. Antuerp. ann. 1 que ab illo, quasi miserandos non equa- 


1559, 1570, &c. nimiter accipimus. Cupio, inquit Aposto- 
1 | John i. 7. lus, recipi jam et esse cum Christo. Quan- 
2 1 Cor. xv. 18; 1 Thess. iv. 16. to melius ostendit votum Christianorum ! 
3 Rev. xiv. 13. 4 2 Cor. v. 6, 8. Ergo votum si alios consequutos impa- 
® John ν. 24. tienter dolemus, ipsi conseqni nolumus. 


5 Christum ledimus, cumevocatos quos- | Tertul. lib. de Patient. cap. 9. 


vi. | OF PURGATORY. 151 


with Christ. What pity was it, that the poor souls in pur- 
gatory should find no spokesman in those days to inform 
men better of their rueful condition; nor no secretary to. 
draw up such another supplication for them as this, which 
of late years Sir Thomas More presented in their name: 
‘“©™To all good Christian people. In most piteous wise 
continually calleth and crieth upon your devout charity and 
most tender pity, for help, comfort and relief, your late 
acquaintance, kindred, spouses, companions, playfellows, and 
friends, and now your humble and unacquainted and_half- 
forgotten suppliants, poor prisoners of God, the silly souls 
in purgatory, here abiding, and enduring the grievous pains 
and hot cleansing fire,” &c. If St Cyprian had understood 
but half thus much, doubtless he would have strucken out 
the best part of that famous Treatise which he wrote of 
Mortality, to comfort men against death in the time of a 
great plague, especially such passages as these are, which 
by no means can be reconciled with purgatory : 

“87: is for him to fear death, that is not willing to 
go unto Christ: it is for him to be unwilling to go unto 
Christ, who doth not believe that he beginneth to reign 
with Christ. For it is written, that the just doth live by 
faith. Vf thou be just, and livest by faith, if thou dost 
truly believe in God, why, being to be with Christ, and 
being secure of the Lord’s promise, dost not thou embrace 
the message whereby thou art called unto Christ, and rejoicest 
that thou shalt be rid of the devil? Simeon said, Lord, now 
lettest thow thy servant depart in peace, according to thy 
word; for mine eyes have seen thy salvation:” ‘*proving 
thereby and witnessing, that the servants of God then have 
peace, then enjoy free and quiet rest, when being drawn 


7 The Supplication of Souls, made by in Deum credis, cur non, cum Christo fu- 
Sir Thomas More; which seemeth to be | turus, et de Domini pollicitatione securus, 
made in imitation of Joh. Gerson’s Que- | quod ad Christum voceris, amplecteris, et 
rela Defunctorum in Igne Purgatorio de- | quod Diabolo careas, gratularis? Cypr. 
tentorum ad superstites in terra Amicos, | de Mortalit. sect. 2, edit. Goulart, 
part. 1v. Oper. edit. Paris. ann. 1606, | 9 Probans scilicet atque contestans, 
Col. 959. tunc esse servis Dei pacem, tunc liberam, 

® Jijus est mortem timere, quiad Chris- | tune tranquillam quietem, quando de 
tum nolit ire: ejus est ad Christum nolle | istis mundi turbinibus extracti, sedis et 
ire, qui se non credat cum Christo incipere | securitatis eterne portum petimus, quan- 
tegnare, Scriptum est enim, Justum fide | do expuncta hac morte ad immortalitatem 
vivere. Si justus es, et fide vivis, si vere | venimus. Ibid. 


152 ANSWER TO A JESUITS CHALLENGE. [ CHAP. 


from these storms of the world, we arrive at the haven of 
our everlasting habitation and security, when this death being 
ended, we enter into immortality.” “?°The righteous are 
called to a refreshing, the unrighteous are haled to torment: 
safety is quickly granted to the faithful, and punishment 
to the unfaithful.” ‘* 1! We are not to put on black mourn- 
ing garments here, when our friends there have put on white.” 
«Ὁ ?'lhis is not a going out, but a passage; and, this temporal 
journey being finished, a going over to eternity.” ‘ Let 
us therefore embrace the day that bringeth every one to his 
own house; which having taken us away from hence, and 
loosed us from the snares of this world, returneth us to 
paradise, and to the kingdom of heaven.” 

The same holy Father, in his Apology, which he wrote 
for Christians unto Demetrian, the Proconsul of Afric, 
affirmeth in like manner, that ‘* “the end of this temporal 
life being accomplished, we are divided into the habitations 
of everlasting, either death or immortality.” ‘‘ When we 
are once departed from hence, there is now no further place 
for repentance, neither any effect of satisfaction. Here life 
is either lost or obtained.” But if ‘*°thou,” saith he, ‘* even 
at the very end and setting of thy temporal life, dost pray 
for thy sins, and call upon the only true God with con- 
fession and faith, pardon is given to thee confessing, and 
saving forgiveness is granted by the divine piety to thee 
believing; and at thy very death thou hast a passage unto 
immortality. This grace doth Christ impart, this gift of 


10 Ad refrigerium justi vocantur, ad | 1° Quandoistincexcessum fuerit, nullus 
supplicium rapiuntur injusti: datur velo- | jam penitentiz locus est, nullus satisfac- 
cius tutela fidentibus, perfidis pena. Ib. | tionis effectus ; hic vita aut amittitur, aut 


sect. 1]. | tenetur. Id. ibid. sect. 22. 

1 Nec accipiendas esse hic atras vestes, | 16 Tu sub ipso licet exitu et vite tempo- 
quando illi ibi indumenta alba jam sump- | ralis occasu, pro delictis roges; et Deum, 
serint. Ibid. sect. 14. qui wnus et verus est, confessione et fide 


12 Non est exitus iste, sed transitus, et, | agnitionis ejus implores; venia confitenti 
temporali itinere decurso, ad eterna trans- | datur, et credenti indulgentia salutaris de 
gressus. Ibid. sect. 15. | divina pietate conceditur; et ad immorta- 

18. Amplectamur diem, qui assignat sin- | litatem sub ipsa morte transitur. Hance 
gulos domicilio suo; quinos istinc ereptos, | gratiam Christus impertit, hoc munus 
et laqueis secularibus exsolutos, paradiso | misericordie sue tribuit, subigendo mor- 
restituit et regno celesti. Ibid. sect. 18. tem tropzo crucis, redimendo credentem 

14 Donec xvitemporalis fine completo,ad | pretio sanguinis sui, reconciliando homi- 
zeterne vel mortis vel immortalitatishospi- | nem Deo Patri, vivificando mortalem 
tia dividamur. Id. ad Demetrian. sect. 16. | regeneratione ceelesti. Ibid. 


vi.| OF PURGATORY. 1538 
his mercy doth he bestow, by subduing death with the 
triumph of his cross, by redeeming the believer with the 
price of his blood, by reconciling man unto God the Father, 
by quickening him that is mortal with heavenly regenera- 
tion.” 

Where Solomon saith, Ecclesiast. xii. 5, that man goeth 
to his everlasting house, and the mourners go about in the 
street, St Gregory of Neoczsarea maketh this paraphrase 
upon those words: ‘The good man shall go rejoicing 
unto his everlasting house, but the wicked shall fill all with 
lamentations.” Therefore did the Fathers teach, that men 
should ‘ rejoice” at their death ; and the ancient Christians 
framed their practice accordingly, ‘ ‘not celebrating the 
day of their nativity,” which they accounted to be “ the 
entry of sorrows and temptations,” but “celebrating the 
day of death, as being the putting away of all sorrows, and 
the escaping of all temptations.” And so being filled with 
‘4 divine rejoicing, they came to the extremity of death 
as unto the end of their holy combats : *'where they did 
‘‘more clearly behold the way that led unto their immor- 
tality, as being now made nearer; and did therefore praise 
the gifts of God, and were replenished with divine joy, as 
now not fearing any change to worse, but knowing well 
that the good things which they possessed shall be firmly 
and everlastingly enjoyed by them.” 

The author of the Questions and Answers attributed 
to Justin Martyr, writeth thus of this matter: “ ” After 

17 Kai ὁ μὲν ἀγαθὸς ἀνὴρ eis αἰώνιον 


ἀγώνων. Et paulo post: “Ev τούτοις μὲν 


οἶκον τὸν ἑαυτοῦ χαίρων πορεύσεται" οἱ 
δέ γε φαῦλοι πάντα Ta αὐτῶν ἐμπλή- 
σουσι κοπτόμενοι. Greg. Neocesar. Me- 
taphras. in Ecclesiast. 

18 Δεῖ δὲ ἐπὶ θανάτῳ χαίρειν. 
Meliss. part. 1. Serm. nvr. &c. 

19 Nos non nativitatis diem celebra- 
mus, cum sit dolorum atque tentationum 
introitus; sed mortis diem celebramus, 
utpote omnium dolorum depositionem 
atque omnium tentationum effugationem. 
Auctor lib. iii. in Job. inter Opera Ori- 
genis. Vide S. Basil. Hom. in Psal. cxv. 
p- 318, edit. Greeco-Lat. 

20 Ev εὐφροσύνῃ θείᾳ πρὸς τὸ τοῦ 
θανάτου πέρας ἴασιν ὡς ἐπὶ τέλος ἱερῶν 


Anton. 


οὗν ἡ τῶν ἱερῶν ἐστὶ κοίμησις ἐν εὐφρο- 
σύνῃ καὶ ἀσαλεύτοις ἐλπίσιν εἰς τὸ τῶν 
: Oy : : J : 
θείων ἀγώνων ἀφικνουμένη πέρας. Dion. 
Ecclesiast. Hierarch. cap. 9. 
21 Ἀλλ᾽ ὕλους αὐτοὺς ἀπολήψεσθαι τιὶν 
ἘΣ τος τὸ ΠΣ 7 aes 
χριστοειδὴ λῆξιν εἰδότες, ὅταν ἐπὶ TO 
, ” ~ = % , ‘ ? 
πέρας ἔλθωσι τοῦ τῇδε βίου, τὴν εἰς 
ἀφθαρσίαν αὐτῶν ὁδὸν, ὡς ἐγγυτέραν Oy 
γεγενημένην, ἐμφανέστερον ὁρῶσι, καὶ 
tas δωρεὰς τῆς θεαρχίας ὑμνοῦσι, καὶ 
θείας ἡδονῆς ἀποπληροῦνται, THY ἐπὶ τὰ 
: Cee ρον σὰν es 
χείρω τροπὴν οὐκέτι δεδοικότες, ἀλλ᾽ εὖ 
εἰδότες, ὅτι τὰ κτηθέντα καλὰ βεβαίως 
Ibid. 


ΤΕ ας ἸΘΕΓΑΕ ΣΕ Ὁ wen 
Meta δὲ τὴν ἐκ τοῦ σώματος ἔξοδον 


a Seem niet 
καὶ αἰωνίως ἕξουσιν. 


εὐθὺς γίνεται τῶν δικαίων τε καὶ ἀδίκων 


154 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
the departure of the soul out of the body, there is presently 
made a distinction betwixt the just and the unjust. For 
they are brought by the angels to places fit for them; the 
souls of the righteous to paradise, where they have the 
commerce and sight of angels and archangels, &c.; the souls 
of the unjust to the places in hell.” That ‘ *is not death,” 
saith Athanasius, that befalleth ‘“‘ the righteous, but a trans- 
lation; for they are translated out of this world into 
everlasting rest: and as a man would go out of a prison, 
so do the saints go out of this troublesome life unto those 
good things that are prepared for them.” St Hilary, out 
of that which is related in the Gospel of the rich man and 
Lazarus, observeth, that *‘as soon as this life is ended, every 
one without delay is sent over either to Abraham’s bosom, 
or to the place of torment, and in that state reserved until 
the day of judgment. St Ambrose, in his book of the 
Good of Death, teacheth us that death ‘“‘ 5515 a certain haven 
to them who, being tossed in the great sea of this life, 
desire a road of safe quietness;” that ‘it maketh not a 
man’s state worse, but such as it findeth in every one, such 
it reserveth unto the future judgment, and refresheth with 
rest;” that thereby ““ “a passage is made from corruption 
to incorruption, from mortality to immortality, from trouble 
to tranquillity.” Therefore he saith, that where ‘“ * fools 
do fear death as the chief of evils, wise men do desire it as 
a rest after labours, and an end of their evils:” and upon 


tis habet unumquemgne suis legibus, dum 
ad judicium unumquemque aut Abraham 
reservat aut pena. Hilar. in Psalm. ii. 

°° Et quia portus quidam est eorum qui, 
magno vite istius jactati salo, fide quietis 
Statlonem requirunt; et quia deteriorem 
| statum non efficit, sed qualem in singulis 
| invenerit, talem judicio futuro reservat, et 
quiete ipsa fovet, &c. Ambros. de Bono 
Mortis, cap. 4. 

26 Transitur autem a corruptione ad 
incorruptionem, a mortalitate ad immor- 


: ise Ε a ae 

ἡ διαστολή᾽ ἄγονται yap ὑπὸ τῶν ἀγγέλων | 
ee? eee Ne rer Δ... ὺς 

εἰς ἀξίους αὐτῶν τόπους" αἱ μὲν τῶν δι- 
, » 

καίων ψυχαὶ εἰς τὸν παράδεισον, ἔνθα 
᾿ ΠΕ 

συντυχία τε καὶ θέα ἀγγέλων τε καὶ ἀρχ- 

Ξ εν 

αγγέλων, ὅτ. αἱ δὲ τῶν ἀδίκων ψυχαὶ εἰς 

τοὺς ἐν τῷ ἅδῃ τόπους. Justin. Respons. 

ad Orthodox. Quest. Lxxv. 

sales ts . + REE Ye 

58 Οὐκ ἔστι yap παρὰ Tots δικαίοις 

θάνατος, ἀλλὰ μετάθεσις. μετατίθενται | 
_— , 

γὰρ ἐκ τοῦ κόσμου τούτου εἰς THY αἰώνιον 

ἀνάπαυσιν. καὶ ὥσπερ Tis ἀπὸ φυλακῆς 

ἐξέλθοι, οὕτως καὶ οἱ ἅγιοι ἐξέρχονται 


ἀπὸ ποῦ μοχθηροῦ βίου τούτου εἰς τὰ 
ἀγαθὰ τὰ ἡποιμασμένα αὐτοῖς. Athanas. 
de Virginitate. 

*4 Nihil illic dilationis aut more est. 


Judicii enim dies vel beatitudinis retribu- | 


tio est eterna vel pene : tempus vero mor- 





talitatem, a perturbatione ad tranquillita- 
tem. Ibid. 

27 Insipientes mortem quasi summum 
malorum reformidant: sapientes quasi 
requiem post labores et finem malorum 


expetunt. Ibid. cap, 8. 


vi. | OF PURGATORY. 155 
these grounds exhorteth us, that ‘“ “when that day cometh, 
we should go without fear to Jesus our Redeemer, without 
fear to the council of the patriarchs, without fear to Abraham 
our father; that without fear we should address ourselves 
unto that assembly of saints and congregation of the righteous. 
Forasmuch as we shall go to our fathers, we shall go to 
those schoolmasters of our faith; that albeit our works fail 
us, yet faith may succour us, and our title of inheritance 
defend us.” 

Macarius, writing of the double state of those that depart 
out of this life, affirmeth, that when the soul goeth out of 
the body, if it be guilty of sin, the devil carrieth it away 
with him unto his place; but when the holy servants of 
God ‘** remove out of their body, the quires of angels receive 
their souls unto their own side, unto the pure world, and 
so bring them unto the Lord.” And in another place, moving 
the question concerning such as depart out of this world 
sustaining two persons in their soul, to wit, of sin and of 
grace, whither they shall go that are thus held by two parts ἢ 
he maketh answer, that thither they shall go where they 
have their mind and affection settled. For “ the Lord,” 
saith he, ‘‘ beholding thy mind, that thou fightest, and lovest 
him with thy whole soul, separateth death from thy soul in 
one hour, (for this is not hard for him to do), and taketh 
thee into his own bosom and unto light. For he plucketh 
thee away in the minute of an hour from the mouth of dark- 
ness, and presently translateth thee into his own kingdom. 
For God can easily do all these things in the minute of an 
hour; this provided only, that thou bearest love unto him.” 
Than which what can be more direct against the dream of 


38 His igitur freti, intrepide pergamus 
ad Redemptorem nosirum Jesum, intre- 


προσάγουσι τῷ Κυρίῳ. 
Homil. xx1r. 


Macar. A°gypt. 


pide ad Patriarcharum Concilium, intre- 
pide ad patrem nostrum Abraham, cum 
dies advenerit, proficiscamur; intrepide 
pergamus ad illum sanctorum ccetum jus- 
torumque conventum. Ibimus enim ad 
patres nostros, ibimus ad illos nostre fidei 
preeceptores; ut etiamsi opera desint, fides 
opituletur, defendat hereditas. Ib. cap. 12. 

39 Ὅταν ἐξέλθωσιν ἀπὸ τοῦ σώματος, 
οἱ χοροὶ τῶν ἀγγέλων παραλαμβάνουσιν 
αὐτῶν τὰς ψυχὰς εἰς τὸ ἴδιον μέρος, εἰς 
τὸν καθαρὸν αἰῶνα, καὶ οὕτως αὐτοὺς 


80 Βλέπων ὁ Κύριος τὸν νοῦν σου; ὕτι 
Ξ = ei wey 

ἀγαπᾷς αὐτὸν ἐξ ὅλης 

ψυχῆς, διαχωρίζει τὸν θάνατον ἐκ τῆς 


ἀγωνίζῃ καὶ 


ψυχῆς σου μιᾷ ὥρᾳ, (οὐκ ἐστὶ γὰρ αὐτῷ 
δυσχερὲς,) καὶ προσλαμβάνεταί σε εἰς 
τοὺς κόλπους αὑτοῦ καὶ εἰς τὸ φῶς. 
ἁρπάζει γάρ σε ἐν ῥοπῇ ὥρας ἐκ τοῦ στό- 
ματος τοῦ σκότους, καὶ εὐθέως μετατί- 
θησί σε εἰς τιν βασιλείαν αὑτοῦ. τῷ γὰρ 
θεῶ ἐν ῥοπῇ ὥρας πάντα εὐχερὴ ἔστι 
ποιῆσαι, μόνον ἵνα THY ἀγάπην ἔχῃς πρὸς 


αὐτόν. Id. Homil, χχνι. 


156 ANSWER TO A JESUITS CHALLENGE. [ cHAP. 
Popish purgatory? ‘**''This present world is the time of 
repentance, the other of retribution; this of working, that 
of rewarding; this of patient suffering, that of receiving 
comfort,” saith St Basil. 

Gregory Nazianzen, in his funeral Orations, hath many 
sayings to the same purpose; being so far from thinking 
of any purgatory pains prepared for men in the other world, 
that he plainly denieth that “after the night of this present 
life «there is any purging” to be expected. And therefore 
he telleth us, ‘that it is better to be corrected and purged 
now, than to be sent unto the torment there, where the time 
of punishing is, and not of purging.” St Jerome comforteth 
Paula for the death of her daughter Bleesilla in this manner: 
«Ὁ 4 Tet the dead be lamented, but such a one whom Gehenna 
doth receive, whom hell doth devour, for whose pain the 
everlasting fire doth burn. Let us, whose departure a troop 
of angels doth accompany, whom Christ cometh forth to meet, 
be more grieved if we do longer dwell in this tabernacle of 
death; because, as long as we remain here, we are pilgrims 
from God.” 

By all that hath been said, the indifferent reader may 
easily discern what may be thought of the cracking Cardinal, 
who would face us down that * “all the ancients, both Greek 
and Latin, from the very time of the Apostles, did constantly 
teach that there was a purgatory.” Whereas his own partners 
could tell him in his ear, that “**in the ancient writers there 
is almost no mention of purgatory, especially in the Greek 


31 Οὗτος ὁ αἰὼν τῆς μετανοίας, ἐκεῖνος 
τῆς ἀνταποδόσεως" οὗτος τῆς ἐργασίας, 
ἐκεῖνος τῆς μισθαποδοσίας" οὗτος τῆς 
ὑπομονῆς, ἐκεῖνος τῆς παρακλήσεως. 
Basil. Proem. in Regulas fusius Dispu- 
tat. “Epyacias yap ὁ παρὼν καιρὸς, ὁ δὲ 
μέλλων ἀνταποδόσεως. Greg. Nazianz. 
Orat. rx. δᾶ Julianum. Τὴν ἐξισώτην. 

82 Μηδὲ ὑπὲρ τὴν νύκτα ταύτην ἔστι 
τὶς κάθαρσις. Nazianz. Orat. XXXII. in 
Pascha. 

33 ὡς βέλτιον εἶναι 


Ἶ A ee 
καὶ καθαρθῆναι, ἢ τῇ 


νῦν παιδευθῆναι 
ἐκεῖθεν βασάνῳ 
- ὍΣ , : 
παραπεμφθῆναι, ἡνίκα κολάσεως καιρὸς, 
Id. Orat. xv. in plagam 
grandinis, indeque in locis communib. 
Maximi, Serm. xiv. et Antonii, part. 11. 
Serm. Xciv. 


οὐ καθάρσεως. 


54. Lugeatur mortuus; sed 1116. quem 
Gehenna suscipit, quem tartarus devorat, 
in cujus penam eternus ignis estuat: 
nos, quorum exitum angelorum turba 
comitatur, quibus obviam Christus oc- 
currit, gravemur magis, si diutius in 
tabernaculo isto mortis habitemus; quia 
quamdiu hic moramur, peregrinamur a 
Domino. Hieron. Epist. xxv. 

85 Ommes veteres Greci et Latini ab 
ipso tempore Apostolorum constanter do- 
cuerunt purgatorium esse. Bellarmin. de 
Purgat. lib. i. cap. 15. 

86 Alphons. de Castro advers. Heres. 
lib. viii. tit. Indulgentia; Jo. Roffens. 
Assert. Lutheran. Confutat. Artic. 18; 
Polydor. Virgil. de Invent. Rer. lib. viii. 
cap. 1. 


vI.] OF PURGATORY. 157 


writers; and therefore that by the Grecians it is not believed 
until this day.” He allegeth, indeed, a number of authorities 
to blear men’s eyes withal, which being narrowly looked into 
will be found either to be counterfeit stuff, or to make nothing 
at all to the purpose, as belonging either to the point of 
praying for the dead only, (which in those ancient times 
had no relation to purgatory, as in the handling of the next 
article we shall see,) or unto the fire of affliction in this life, 
or to the fire that shall burn the world at the last day, 
or to the fire prepared for the devil and his angels, or to 
some other fire than that which he intended to kindle thereby. 
This benefit only have we here gotten by his labours, that 
he hath saved us the pains of seeking far for the forge, 
from whence the first sparkles of that purging fire of his 
brake forth. For the ancientest memorial that he bringeth 
thereof, the places which he hath abused out of the canonical 
and apocryphal Scriptures only excepted, “is out of Plato 
in his Gorgias and Phedo, Cicero in the end of his fiction 
of the Dream of Scipio, and Virgil in the sixth book of his 
A{neids; and next after the Apostles’ times, *out of Ter- 
tullian in the seventeenth chapter of his book de Anima, and 
Origen in divers places. Only he must give us leave to put 
him in mind, with what spirit Tertullian was led when he 
wrote that book de Anima; and with what authority he 
strengtheneth that conceit of men’s paying in hell for their 
small faults before the resurrection, namely, of * the Paraclete : 
by whom if he mean Montanus the arch-heretic, as there 
is small cause to doubt that he doth, we need not much 
envy the Cardinal for raising up so worshipful a patron of 
his purgatory. 

But if Montanus come short in his testimony, Origen, 
I am sure, pays it home with full measure, not pressed down 
only and shaken together, but also running over. For he 
was one of those, as the *°Cardinal knoweth full well, “9 who 
approved of purgatory so much, that he acknowledged no other 
pains after this life, but purgatory penalties” only; and there- 


*7 Bellarmin. de Purgator. lib. i. 
cap. ll. 


88 Id. ibid. cap. 7 et 10. 


admiserit. Tertullian. de Anima, cap. 
ult. 
40 Non defuerunt, qui adeo purgatorium 
*® Hoe etiam Paracletus frequentissi- | probarint, ut nullas peenas nisi purgatorias 
me commendavit; si quis sermones ejus | post hanc vitam agnoverint. Ita Origenes 
ex agnitione promissorum charismatum — sensit. Bellarm. de Purgat. lib. i. cap. 2. 





158 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
fore in his judgment hell and purgatory being the selfsame 
thing, such as blindly follow the Cardinal, may do well 
to look that they stumble not upon hell while they seek 
for purgatory. The Grecians profess, ‘that they are afraid 
to tell their people of any temporary fire after this life, lest 
it should breed in them a spice of Origen’s disease, and put 
out of their memory the thought of eternal punishment ; 
and by this means occasioning them to be more careless of 
their conversation, make them indeed fit fuel for those ever- 
lasting flames. Which fear of theirs we may perceive not 
to have been altogether causeless; when the purgatory of 
Origen resembleth the purgatory of the Pope so nearly, that 
the wisest of his Cardinals is so ready to mistake the one 
for the other. And, to speak the truth, the one is but an 
unhappy sprig cut off from the rotten trunk of the other; 
which sundry men long since endeavoured to graff upon 
other stocks, but could not bring unto any great perfection, 
until the Pope’s followers tried their skill upon it with that 
success which now we behold. Some of the ancient that put 
their hand to this work, extended the benefit of this fiery 
purge unto all men in general; others thought fit to restrain 
it unto such, as some way or other bare the name of Chris- 
tians; others to such Christians only, as had one time or 
other made profession of the Catholic faith; and others to 
such alone as did continue in that profession until their 
dying day. 

Against all these St Augustine doth learnedly dispute ; 
proving that wicked men, of what profession soever, shall 
be punished with everlasting perdition. And whereas. the 
defenders of the last opinion did ground themselves upon 
that place in the third chapter of the first Epistle to the 
Corinthians, which the Pope also doth make the principal 


foundation of his purgatory, 
and not a purgatory fire that 


4. Ei δὲ νῦν ἐκ νέου καὶ πρόσκαιρον 

Ξ τι E 

ὀνομάσωμεν πῦρ, δέος μὴ τοῦθ᾽ ὑποπτεύ- 

' 

σαντες εἶναι οἱ πιστοὶ τὸ αἰώνιον, καὶ 

πᾶν ἤδη τοιοῦτο νομίσωσι πῦρ, καντεῦ- 

; ᾿ 

θεν τὰ ᾿Ωριγένους νοσήσωσι, καὶ THY 

τῆς αἰωνίου κολάσεως μνήμην τῶν ψυχῶν 
, , : ; ῃ 

ἀποικίσωσιν, τέλος κολάσεως θέμενοι" ὅθεν 


although it be a “probatory, 
the Apostle there treateth of; 


2 v4 ‘ οὖ > , , 
ἐπιδείξονται περὶ τὴν οἰκείαν πολιτείαν 
γι ' . , a 
ἀμέλειαν, καὶ πολλὴν χορηγήσουσιν ὕλην 
| TH αἰωνίῳ κολάσει, οὐδεὶς ἀγνοεῖ. Greci, 
in lib. de Purgatorio Igne, a Bon. Vul- 
canio edit. 

“2 Uniuscujusque opus quale sit, ignis 
probabit. 1 Cor. iii. 13. 





ws πολλὰ μὲν ἕψεται ἄτοπα, πολλὴν δὲ | 


vi. } OF PURGATORY, 159 
St Augustine “maketh answer, that this sentence of the 
Apostle is very obscure, and to be reckoned among those 
things which St Peter saith are hard to be understood in 
his writings, which men ought not to pervert unto their 
own destruction; and freely “‘confesseth, that in this matter 
he would rather hear more intelligent and more learned men 
than himself. Yet this he delivereth for his opinion; that 
by wood, hay, and stubble, is understood that overgreat 
love which the faithful bear to the things of this life; and 
by fire, that temporal tribulation which causeth grief unto 
them by the loss of those things upon which they had too 
much placed their affections. ‘“ But “whether in this life 
only,” saith he, ‘‘ men suffer such things, or whether some 
such judgments also do follow after this life, the meaning 
which I have given of this sentence, as I suppose, abhorreth 
not from the truth.” And again: ‘ “Whether they find 
the fire of transitory tribulation, burning those secular 
affections, which are pardoned from damnation, in the other 
world only ; or whether here and there, or whether therefore 
here, that they may not find them there; I gainsay it not, 
because peradventure it is true.” And in another place: 
«¢47That some such thing should be after this life, it is not 
incredible, and whether it be so it may be inquired, and 
either be found or remain hidden; that some of the faithful 
by a certain purgatory fire, by how much more or less 
they have loved these perishing goods, are so much the 
more slowly or sooner saved.” Wherein the learned Father 
dealeth no otherwise than when, in disputing against the 
same men, he is content, if they would acknowledge that 
the wrath of God did remain everlastingly upon the damned, 
to give them leave to think that their pains might some way 


or other be lightened or mitigated. 


43 Augustin. de Fide et Operib. cap. 15. 

“4 Td. ibid. cap. 16. 

49 Sive ergo in hac vita tantum homines 
ista patiuntur, sive etiam post hanc vitam 
talia quedam judicia subsequuntur; non 
abhorret, quantum arbitror, a ratione veri- 
tatis iste intellectus hujus sententie. Id. 
ibid. cap. 16. 

46 Sive ibi tantum, sive hic et ibi, sive 
ideo hic ut non ibi, secularia (quamvis a 
damnatione yenialia) concremantem ignem 


Which yet, notwith- 


transitoriz tribulationis inveniant; non 
redarguo, quia forsitan verum est. Id. 
de Civitat. Dei, lib. xxi. cap. 26. 

47 Tale aliquid etiam post hane vitam 
fieri incredibile non est, et utrum ita sit 
queri potest, et aut inveniri aut latere; 
nonnullos fideles per ignem quendam 
purgatorium, quanto magis minusve bona 
pereuntia dilexerunt, tanto tardius citius- 
ve salvari, Id. in Enchirid. ad Laurent. 
cap. 69. 


160 ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 
standing, saith “he, “1 do not therefore affirm, because I 
oppose it not.” 

What the Doctors of the next succeeding ages taught 
herein, may appear by the writings of St Cyril, Gennadius, 
Olympiodorus, and others. St Cyril, from those last words 
of our Saviour upon the cross, Father, into thy hands I 
commend my spirit, “delivereth this as the certain ground 
and foundation of our hope: ‘* We ought to believe, that 
the souls of the saints, when they are departed out of their 
bodies, are commended unto God’s goodness, as unto the 
hands of a most dear Father, and do not remain in the 
earth, as some of the unbelievers have imagined, until they 
have had the honour of burial; neither are carried, as the 
souls of the wicked be, unto a place of unmeasurable tor- 
ment, that is, unto hell; but rather fly to the hands of the 
Father, this way being first prepared for us by Christ. For 
he delivered up his soul into the hands of his Father, that 
from it, and by it, a beginning being made, we might have 
certain hope of this thing, firmly believing that after death 
we shall be in the hands of God, and shall live a far better 
life for ever with Christ. For therefore Paul desired to be 
dissolved, and to be with Christ.” Gennadius, in a book 
wherein he purposely taketh upon him to reckon up the 
particular points of doctrine received by the Church in his 
time, when he cometh to treat of the state of souls separated 
from the body, maketh no mention at all of purgatory, but 
layeth down this for one of his positions: ‘After the 
credentes, in manibus Dei nos post mor- 


tem futuros, vitamque multo meliorem ac 
perpetuo cum Christo victuros ; ideo enim 


48 Quod quidem non ideo confirmo, 
quoniam non refello. Id. de Civitat. Dei, 
lib. xxi. cap. 24. 


49 Quod nobis magne spei fundamen- 
tum atque originem prebet. Credere 
namque debemus, quum a corporibus 
sanctorum anime abierint, tanquam in 
manus carissimi patris, bonitati divine 
commendari; nec, ut quidam infidelium 
crediderunt, in terris conversari, quousque 
sepulture honoribus affecte sint; nec, ut 
peccatorum anime, ad immensi cruciatus 
locum, id est, ad inferos, deferri; itinere 
hoc nobis a Christo primum preparato ; 
sed in manus potius patris evolare. ‘T'ra- 
didit enim animam suam manibus geni- 
toris, ut ab illa et per illam facto initio, 
certam hujus rei spem habeamus; firmiter 





Paulus desideravit resolvi et esse cum 
Christo. Cyrill. Alexandr. in Johan. 
lib. xii. cap. 36. 

50 Post ascensionem Domini ad celos 
omnium sanctorum anime cum Christo 
sunt, et exeuntes de corpore ad Christum 
vadunt, exspectantes resurrectionem cor- 
poris sui, ut ad integram et perpetuam 
beatitudinem cum ipso pariter immuten- 
tur: sicut et peccatorum anime, in in- 
ferno sub timore posite, exspectant resur- 
rectionem sui corporis, ut cum ipso ad 
penam detrudantur eternam. Gennad. 
de Ecclesiastic. Dogmatib. cap. 79. 


vi.] OF PURGATORY. 161 
ascension of our Lord into heaven, the souls of all the saints 
are with Christ, and departing out of the body, go unto 
Christ, expecting the resurrection of their body, that together 
with it they may be changed unto perfect and perpetual 
blessedness; as the souls of the sinners also, being placed 
in hell under fear, expect the resurrection of their oe 
that with it they may be thrust unto everlasting pain.’ 
In like manner Olympiodorus, expounding that ake of 
Ecclesiastes, “If the tree fall toward the south, or toward 
the north, in the place where the tree falleth, there it shall 
be, maketh this inference thereupon: ‘In whatsoever 
place therefore, whether of light or of darkness, whether 
in the work of wickedness or of virtue, a man is taken at 
his death, in that degree and rank doth he remain; either 
in light with the just and Christ the king of all, or in dark- 
ness with the wicked and the prince of this world.” 

The first whom we find directly to have held, that “« * for 
certain light faults there is a purgatory fire” provided before 
the day of judgment, was Gregory the First, about the end 
of the sixth age after the birth of our Saviour Christ. It was 
his imagination, that the end of the world was then at hand, 
and that ““ *as when the night beginneth to be ended, and the 
day to spring before the rising of the sun, the darkness is 
in some sort mingled together with the light, until the remains 
of the departing night be turned into the light of the follow- 
ing day; so the end of this world was then intermingled with 
the beginning of the world to come, and the very darkness 
of the remains thereof made transparent by a certain mixture 
of spiritual things.” And this he assigneth for the reason, 
**°why in those last times so many things were made clear 


5! Eccles. xi. 3. 


52 Ἧ rT A OA = , » = 
vWO av τοιγαρουν TOTTW, ELTE TOU 


fx εἰς 3 : preg: 
φωτὸς εἴτε τοῦ σκότους, εἴτε TH τῆς | 


κακίας ἔργῳ εἴτε τῷ τῆς ἀρετῆς, κατα- 
ληφθῇ ἐν τῇ πελευτῇ ὁ ἄνθρωπος, ἐν 
ἐκείνῳ μένει τῷ βαθμῷ καὶ τῇ τάξει, ἢ ἐν 
Φωτὶ μετὰ τῶν δικαίων καὶ τοῦ παμβα- 
σιλέως Χριστοῦ, ἢ ἐν TH σκότει μὲν τῶν 
ἀδίκων καὶ τοῦ κοσμοκράτορος. Olymp. 
in Eccles. xi. 

°° Sed tamen de quibusdam levibus cul- 
pis esse ante judicium purgatorius ignis 
credendus est. Greg. Dial. lib. iv. cap. 39. 

** Quemadmodum cum nox finiri et dies 





incipit oriri, ante solis ortum simul aliquo 
modo tenebre cum luce commixte sunt, 
quousque discedentis noctis relliquiz in lu- 
ce diei subsequentis perfecte vertantur ; ita 
hujus mundi finis jam cum futuri seculi ex- 
ordio permiscetur, atque ips relliquiarum 
tenebre quadam jam rerum spiritualium 
permixtione translucent. Id. ibid. cap. 41. 

55 Quid hoc est, queso te, quod in his 
extremis temporibus tam multa de anima- 
bus clarescunt que ante latuerunt; ita ut 
apertis revelationibus atque ostensionibus 
venturum seculum inferre se nobis atque 
aperire videatur? Ibid. cap. 40. 

L 


162 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
touching the souls, which before lay hid; so that by open 
revelations and apparitions the world to come might seem 
to bring in and open itself” unto them. But as we see that 
he was plainly deceived in the one of his conceits, so have we 
just cause to call into question the verity of the other; the 
Scripture especially having informed us, that a people for 
inquiry of matters should not have recourse to ‘the dead, 
but to their God, to the law, and to the testimony; it 
being not God’s manner to send men “from the dead to 
instruct the living, but to remit them unto Moses and the 
prophets, that they may hear them. And the reason is well 
worth the observation, which the author of the Questions 
to Antiochus rendereth, why God would not permit the soul 
of any of those that departed hence to return back unto us 
again, and to declare the state of things in hell unto us; lest 
***Smuch error might arise from thence unto us in this life. 
For many of the devils,” saith he, ‘ might transform them- 
selves into the shapes of those men that were deceased, and 
say that they were risen from the dead; and so might spread 
many false matters and doctrines of the things there, unto 
our seduction and destruction.” 

Neither is it to be passed over, that in those apparitions 
and revelations related by Gregory, there is no mention 
made of any common lodge in hell, appointed for purging 
of the dead, which is that which the Church of Rome now 
striveth for, but of certain souls only, that for their punish- 
ment were confined to *baths and other such places here 
upon earth; which our Romanists may believe if they list, 
but must seek for the purgatory they look for somewhere else. 
And yet may they save themselves that labour, if they will 
be advised by the Bishops assembled in the Council of 
Aquisgran, about 243 years after these visions were published 
by Gregory, who will resolve them out of the word of God, 
how sins are punished in the world to come. ‘The sins 


56 Tsai. viii. 19, 20. 

57 Luke xvi. 29, 30. 

58 ἸΤολλὴ ἐντεῦθεν πλάνη ἐν τῷ Biw 
τίκτεσθαι ἔμελλεν. πολλοὶ γὰρ τῶν δαι- 
μόνων ἐν σχήμασιν ἀνθρώπων εἶχον 
μετασχηματίζεσθαι τῶν κοιμηθέντων, 
καὶ ἔμελλον ἐκ νεκρῶν ἐγηγέρθαι αὐτοὺς 
λέγειν, καὶ πολλὰ ψευδῆ πράγματα καὶ 


δόγματα περὶ τῶν ἐκεῖ εἶχον ἡμῖν ἐγκα- 


| τασπεῖραι πρὸς τὴν ἡμῶν πλάνην καὶ 


ἀπώλειαν. Ad Antioch. Quest. xxxv. 
inter Opera Athanasii. 
5° Gregor. Dial. lib. iv. cap. 40 et 55. 
60 Tribus itaque modis peccata morta- 
lium vindicantur; duobus in hac vita, 
tertio in futura vita. De duobus ita Apo- 


vI.| OF PURGATORY. 163 
of men,” say they, ‘‘ are punished three manner of ways; 
two in this life, and the third in the life to come. Of those 
two the Apostle saith, Jf we would judge ourselves, we 
should not be judged of the Lord. ‘This is the punishment 
wherewith, by the inspiration of God, every sinner, by repent- 
ing for his offences, taketh revenge upon himself. But where 
the Apostle consequently adjoineth, When we are judged, 
we are chastened of the Lord, that we should not be 
condemned with this world; this is the punishment which 
Almighty God doth mercifully inflict upon a sinner, accord- 
ing to that saying, Whom God loveth he chasteneth, and 
he scourgeth every son that he receiveth. But the third 
is very fearful and terrible, which by the most just judg- 
ment of God shall be executed, not in this world, but in 
that which is to come, when the just Judge shall say, Depart 
from me, ye cursed, into everlasting fire, which is prepared 
for the devil and his angels.” Add hereunto the saying 
of the author of the books de Vanitate Seculi, and de 
Rectitudine Catholice Conversationis, wrongly ascribed to 
St Augustine: ‘ °' Know, that when the soul is separated from 
the body, presently it is either placed in paradise for his good 
works, or cast headlong into the bottom of hell for his sins.” 
As also of the second sermon de Consolatione Mortuorum : 
“When the soul departeth, which cannot be seen with 
carnal eyes, it is received by the angels, and placed either 
in the bosom of Abraham, if it be faithful, or in the custody 


6! Scitote, quod cum anima a corpore 
evellitur, statim aut in paradiso pro meri- 
tis bonis (as it is in the one, or, pro bonis 


stolus inquit, Si nosmetipsos judicaveri- 
mus, ἃ Domino non judicabimur. Hee 
est vindicta, quam inspirante Deo omnis 


peccator, pro suis admissis penitendo, in 
seipso vindicat. Quod autem prosecutus 
idem Apostolus infert, Cum judicamur 
autem, a Domino corripimur, ut non cum 
mundo damnemur; hec est vindicta, quam 
omnipotens Deus misericorditer peccatori 
irrogat, juxta illud, Deus quem amat 
corripit, flagellat autem omnem filium 
quem recipit. Tertia autem exstat valde 
pertimescenda atque terribilis, qua non in 
hoc sed in futuro, justissimo Dei judicio, 
fiet seculo, quando justus Judex dicturus 
est, Discedite a me, maledicti, in ignem 
zternum, qui paratus est diabolo et ange- 
lis ejus. Capitul. Aquisgran. Concil. ad 
Pipinum Miss. lib. i. cap. 1. 


operibus, as it is in the other book, both 
importing the selfsame thing ) collocatur, 
aut certe pro peccatis in inferni tartara pre- 
cipitatur. Lib. de Vanit. Seculi, cap. 1, 
et de Rectitud. Catholic. Conversat. (cujus 
auctor Eligius Noviomensis,) Tom. rx. 
Operum Augustini. 

6 Recedens anima, quz carnalibus 
oculis videri non potest, ab angelis sus- 
cipitur, et collocatur aut in sinu Abrahe, 
si fidelis est, aut in carceris inferni custo- 
dia, si peccatrix est, donec veniat statutus 
dies quo suum recipiat corpus, et apud 
tribunal Christi judicis veri reddat suorum 
operum rationem. Serm. 11. de Consolat. 
Mortuor. ibid. 


164 


ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 
of the prison of hell, if it be sinful, until the day ap- 
pointed come wherein it is to receive the body, and render 
an account of the works thereof at the tribunal of Christ 
the true judge.” And that in the days of Otto Frisingensis 
himself, who wrote in the year of our Lord 1146, the doc- 
trine of purgatory was esteemed only a private assertion 
held by some, and not an article of faith generally received 
by the whole Church. (For why should he else write of 
it in this manner: ‘*®That there is in hell a place of 
purgatory, wherein such as are to be saved are either only 
troubled with darkness, or decocted with the fire of ex- 
piation, some do affirm”?) And lastly, that the purgatory 
wherewith the Romish Clergy doth now delude the world, 
is a new device, never heard of in the Church of God for 
the space of a thousand years after the birth of our Saviour 
Christ. 

For the Gregorian purgatory, which reached no further 
than to the expiation of “small and very light faults,” 
would not serve these men’s turn, who very providently 
considered, that little use could be made of that fire if it 
bad no other fuel but this to maintain it. For such pecca- 
dilloes as these, say they, may be taken away in this ‘life 
“by knocking the breast, by receiving the Bishop’s blessing, 
by being sprinkled with holy water, and by such other easy 
remedies; that if this were all the matter to be cared for, 
men needed not greatly to stand in fear of purgatory. Yea, 
admit they should be so extremely negligent in their life- 
time that they forgat to use any of these helps, they might 
for all this at the time of their death be more afraid than 
hurt; yea, this ‘fear alone,” if there were nothing else, 
might prove a means to “ purge their souls, at the very 
departing, from those faults of the lightest kind,” if Gregory 
may be credited. Nay, which is more, divers of their own 


65 Sext. Procm. in Glossa, verb. Bene- 
dictionem ; Francisc. a Victoria in Summa 


63 Esse apud inferos locum purgatorium, 
in quo salvandi vel tenebris tantum affi- 


ciantur, vel expiationis igne decoquantur, 
QUIDAM asserunt. Otto Fris. Chron. lib. 
viii. cap. 26. 

4 Sed tamen hoc de parvis minimisque 
peccatis fieri posse credendum est; sicut 
est assiduus otiosus sermo, immoderatus 
risus, &c. Greg. Dial. lib. iv. cap. 39. 





Sacramentor. Eccles. num. 110; Jacob. 
de Graffiis, Decis. Cas. Conscient. part. I. 
lib. i. cap. 6, num. 10. 

66 Sed plerumque de culpis minimis 
ipse solus pavor egredientes justorum 
animas purgat. Gregor. Dialog. lib. iv. 
cap. 46. 


~ 


νι. OF PURGATORY. 165 


‘elder divines, to whom we may adjoin Cardinal ™Cajetan 
also in these latter days, have taught, that all the remains 
of sin in God’s children are quite abolished by final grace 
at the very instant of their dissolution; so that the stain of 
the least sin is not left behind to be carried unto the 
other world. 

Now, purgatory, as Bellarmine describeth it, is a ‘‘ *cer- 
tain place, in which as in a prison those souls are purged 
after this life which were not fully purged in this life; that 
being so purged, they may be able to enter into heaven, 
whereinto no unclean thing can enter. And of this,” saith 
he, “is all the controversy.” If that be so, their own 
doctors, you see, will quickly bring this controversy unto an 
end. For if the souls be fully purged here from all spot 
of sin, what need have they to be sent unto any other pur- 
gatory after this life? Yes, say they, although the fault 
be quite remitted, and the soul clearly freed from the pol- 
lution thereof, yet may there remain a temporal punishment 
due for the very mortal sins that have been committed ; 
which, if relief do not otherwise come by the help of such 
as are alive, must be soundly laid on in purgatory. But 
why in purgatory, say we, seeing here there is no more 
purging work ‘left? for the fault and blot being taken 
away already, what remaineth yet to be purged? The 
punishment only, they say, is left behind: and punishment, 
I hope, they will not hold to be the thing that is purged 
away by punishment. Again, we desire them to tell us, 
what Father or ancient doctor did ever teach this strange 
divinity, that a man being clearly purged from the blot 
of his sin, and fully acquitted here from the fault thereof, 
should yet in the other world be punished for it with such 
grievous torments, as the tongue of man is not able to express? 


87 Delet gratia finalis peccatum veniale 68 Cajetan. Opusc. Tom. 1. Tract. XXIII. 
in ipsa dissolutione corporis et anime, &c. | de Purgator. Quest. I. 
Hoc ab antiquis dictum est; sed nunc 69 Locus quidam, in quo tanquam in 


communiter tenetur, quod peccatum ve- | carcere post hanc vitam purgantur 
niale cum hine deferatur a multis, etiam | anime que in hac non plene purgate 
quantum ad culpam, in purgatoria purga- | fyerunt; ut nimirum sic purgate in ce- 
tur. Albert. Magn. in Compend. Theo- | jym ingredi valeant, quo nihil intrabit 
logice Veritat. lib. iii. cap. 13. Vide 
Alexand. Halens. Summ. part. 1v. Quast. 
xv. Membr. 3, Art. 3; Durand. Jib. iv. 
Dist. xiv. Quest. 1. ἄς. 


coinquinatum. De hoc est tota contro- 
versia. Bellarmin. de Purgator. lib. i. 
cap. l. . 





166 ANSWER TO A JESUIT’S CHALLENGE. [cHay. 
And yet, as new and as absurd a doctrine as it is, the Pope 
and his adherents have builded thereupon both their guile- 
ful purgatory, with which it suiteth as evil-favouredly as 
may be, and their gainful indulgences; which, by their 
own doctrine, “free not a man from the guilt of any fault, 
either mortal or venial, but only from the guilt of the tem- 
poral punishment, which remaineth after the fault hath been 
forgiven. 

When Thomas Aquinas and other friars had brought 
the frame of this new building unto some perfection, and 
fashioned all things therein unto their own best advantage, 
the doctors of the Greek Church did publicly oppose them- 
selves against it. Mattheus Questor by name wrote against 
Thomas herein, whose book is still preserved in the emperor’s 
library at Vienna. So Athanasius’s Disputation against Pur- 
gatory is, or lately was, to be seen in the French King’s 
library, and the like of Germanus, Patriarch of Constan- 
tinople, and others elsewhere. The Apology of the Grecians 
touching the same subject is commonly to be had, which 
was penned by “' Marcus Eugenicus, Archbishop of Ephesus, 
and “presented to Cardinal Cusanus, and the deputies of 
the Council of Basil, in the year 1438, the 14th of June; 
*the very same day wherein Bessarion, Archbishop of Nice, 
disputed with the Latins of the same matter in the Council 
assembled at Ferrara. In that Apology, the Grecians begin 
their Disputation with this proposition: ‘* “A purgatory 
fire, and a punishment by fire which is temporal, and shall 
at last have an end, neither have we received from our 


doctors, neither do we know 


doth maintain.” They add 
70 Id. de Indulgent. lib. i. cap. 7, Pro- 
pos. I. 


71 Sixt. Senens. lib. vi. Biblioth. Sanct. 
Annotat. 259. 

72 Responsio Grecorum ad positionem 
Latinorum, opinionem ignis purgatorii 
fundantium et probantium. Que lecta 
et data fuit reverendissimis et reverendis 
patribus, et Dominis deputatis, die sab- 
bati, x1v. mensis Junii, 1438, in sacristia 
fratrum minorum Basilee, presentata 
Nicolao Cusano. Martin. Crusius in 
Turco-Grecia, p. 186, ex libro MS, 
Johan. Capnionis. 


further : 


that the Church of the East 


‘¢®Neither have we 


73 Act. Concil. Florentin. 

74 Tlup καθαρτήριον καὶ κόλασιν διὰ πυ- 
pos πρόσκαιρον, καὶ τέλος ἕξουσαν, ὅλως 
ἡμεῖς ὑπὸ τῶν ἡμετέρων οὐ παρειλήφα- 
μεν διδασκάλων, οὐδὲ τὴν τῆς ἀνατολῆς 
Apolog. 
Gregor. de Purgator. a Bonav. Vulcan. 
edit. 

τὸ “Ὅτι μήτε παρὰ τινὸς τῶν διδασκά- 


: ae a 
ἐκκλησίαν ἴσμεν φρονοῦσαν. 


λων αὐτὸ παρειλήφαμεν, ἔτι τε καὶ 
φόβος οὐ μικρὸς ὑποθρύπτει ἡμᾶς, μὴ 
πῦρ πρόσκαιρον ὑποθέμενοι παράδικόν τε 
καὶ καθαρτήριον, τῷ παντὶ λημηνώμεθα 


Ibid. 


eae ; , 
τῆς ἐκκλησίας πληρώματι. 


" 


/ 


vi. | OF PURGATORY. 16 
received it from any of our doctors; and, moreover, no small 
fear doth trouble us, lest, by admitting a temporary fire, 
both penal and purgatory, we should destroy the full con- 
sent of the Church.” And thereupon they conclude very 
peremptorily, “For these reasons, therefore, neither have 
we hitherto affirmed any such thing, neither will we at all 
affirm it.” 

Yet, within a year after, the Pope and his ministers 
prevailed so far with them in the Council at Florence, that 
they were content for peace’ sake to yield, that ** “the middle 
sort of souls were in a place of punishment; but whether 
that were fire, or darkness and tempest, or something else, 
they would not contend.” And accordingly was the pre- 
tended union betwixt them and the Latins drawn up, that, 
«ς Sif such as be truly penitent die in God’s favour before 
they have satistied for their sins of commission and omission 
by worthy fruits of penance, their souls are purged after 
death with purgatory punishments : neither fire, nor any 
other kind of punishment being specified in particular. But 
neither would Marcus, the Bishop of Ephesus, who was 
one of the legates of the Patriarchs of Antioch and of Jeru- 
salem, consent to this union; neither could the Greek 
Church afterwards by any means be drawn to yield unto 
it. And so unto this day the Romish purgatory is rejected 
as well by the Grecians as by the Muscovites and Russians, 
the Cophtites and Abassines, the Georgians and Armenians, 
together with the Syrians and Chaldeans, that are subject 
to the Patriarchs of Antioch and Babylon, from Cyprus 
and Palestina unto the East Indies. And this may suffice 
for the discovery of this new-found creek of purgatory. 


7 Διὰ ταῦτα οὖν οὐδέποτε μέχρι TOU 
νῦν εἰρήκαμεν τοιοῦτον οὐδὲν, οὐδ᾽ ὅλως 
ἐροῦμεν. Ibid. 

7 Αἱ δὲ μέσαι ὑπάρχουσι μὲν ἐν βασα- 
νιστηρίῳ, καὶ εἴτε πῦρ ἐστὶν, εἴτε ζόφος 
καὶ θύελλα, εἴτε τι ἕτερον, οὐ διαφερό- 


μεθα. Concil. Florentin. Sess. xxv. 


78 Si vere peenitentes in Dei caritate 
decesserint, antequam dignis peenitentie 
fructibus de commissis satisfecerint et 
omissis, eorum animas peenis purgatoriis 
post mortem purgari. Eugenii rv. Bulla 
Unionis. Ibid. Cujus αὐτόγραφον etiam 
inter κειμήλια Cottoniana vidimus. 


168 ANSWER TO A JESUIT’S CHALLENGE. [ cHap. 


OF PRAYER FOR THE DEAD. 


Prayer for the Dead, as it is used in the Church of 
Rome, doth necessarily suppose purgatory; and_ therefore 
whatsoever hath been alleged out of the Scriptures and 
Fathers against the one, doth stand in full force against the 
other: so that here we’ need not actum agere, and make 
a new work of overthrowing that which hath been sufficiently 
beaten down already. But on the other side, the admittal of 
purgatory doth not necessarily infer prayer for the dead: 
nay, if we shall suppose, with our adversaries, that purga- 
tory is the ‘prison from whence none shall come out until 
they have paid the utmost farthing, their own paying, and 
not other men’s praying, must be the thing they are to trust 
unto, if ever they look to be delivered out of that jail. Our 
Romanists indeed do commonly take it for granted, that 
‘<?purgatory and prayer for the dead be so closely linked 
together, that the one doth necessarily follow the other ;” 
but in so doing they reckon without their host, and greatly 
mistake the matter. For howsoever they may deal with 
their own devices as they please, and link their prayers with 
their purgatory as closely as they list; yet shall they never 
be able to shew, that the commemoration and prayers for 
the dead, used by the ancient Church, had any relation unto 
their purgatory; and therefore, whatsoever they were, Popish 
prayers we are sure they were not. I easily foresee, that 
the full opening of the judgment of the Fathers in this 
point will hardly stand with that brevity which I intended 
to use in treating of these questions; the particulars be so 
many, that necessarily do incur into the handling of this 
argument. But I suppose the reader will be content rather 
to dispense with me in that behalf, than be sent away unsa- 
tisfied in a matter wherein the adversary beareth himself 
confident beyond measure, that the whole stream of anti- 
quity runneth clearly upon his side. 


1 Matt. v. 26. 2 Bishop against Perkins’s Reformed Catholic, part τι. p. 149. 


vit. | OF PRAYER FOR THE DEAD. 169 

That the truth, then, of things may the better appear, 
we are here prudently to distinguish the original institution 
of the Church from the private opinions of particular doc- 
tors, which waded further herein than the general intend- 
ment of the Church did give them warrant; and diligently 
to consider, that the memorials, oblations, and prayers made 
for the dead at the beginning had reference to such as rested 
from their labours, and not unto any souls which were 
thought to be tormented in that Utopian purgatory, whereof 
there was no news stirring in those days. This may be 
gathered, first, by the practice of the ancient Christians, 
laid down by the author of the Commentaries upon Job, 
which are wrongly ascribed unto Origen, in this manner: 
‘“<3We observe the memorials of the saints, and devoutly 
keep the remembrance of our parents or friends which die 
in the faith; as well rejoicing for their refreshing, as request- 
ing also for ourselves a godly consummation in the faith. 
Thus therefore do we celebrate the death, not the day of 
the birth; because they which die shall live for ever. And 
we celebrate it, calling together religious persons with the 
priests, the faithful with the clergy; inviting moreover the 
needy and the poor, feeding the orphans and widows, that 
our festivity may be for a memorial of rest to the souls 
departed, whose remembrance we celebrate, and to us may 
become a sweet savour in the sight of the eternal God.” 
Secondly, by that which St Cyprian writeth of Laurentius 
and Ignatius, whom he acknowledgeth to have received of 
the Lord palms and crowns for their famous martyrdom, 
and yet presently addeth: “ες offer sacrifices always 
for them, when we celebrate the passions and days of the 
martyrs with an anniversary commemoration.” Thirdly, by 
that which we read in the author of the Ecclesiastical 


Hierarchy, set out under the 


% Propterea et memorias sanctorum fa- 
cimus, et parentum nostrorum vel amico- 
rum fide morientium devote memoriam 
agimus ; tam illorum refrigerio gaudentes, 
quam etiam nobis piam consummationem 
in fide postulantes. Celebramus nimirum, 
religiosos cum sacerdotibus convocantes, 
fideles una cum clero; invitantes adhuc 


egenos et pauperes, pupillos et viduas | 





name of Dionysius the Areo- 


saturantes, ut fiat festivitas nostra in 
memoriam requiei defunctis animabus, 
nobis autem efficiatur in odorem suavi- 
tatis in conspectu externi Dei. Lib. iii. 
Comment. in Job. inter Opera Origenis. 
4 Sacrificia pro eis semper, ut memi- 
nistis, offerimus, quoties martyrum passio- 
nes et dies anniversaria commemoratione 
celebramus. Cyprian. Epist. χχχιν. 


170 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


pagite: for where the party deceased is described by him 
to have departed out of this life, ‘* °replenished with divine 
joy, as now not fearing any change to worse,” being come 
unto the end of all his labours, and to have been both 
privately acknowledged by his friends, and publickly pro- 
nounced by the ministers of the Church, to be a happy 
man, and to be verily admitted into the “ ‘society of the 
saints that have been from the beginning of the world ;” 
yet doth he declare, that the Bishop made prayer for him, 
(upon what ground, we shall afterward hear), that ““ *God 
would forgive him all the sins that he had committed 
through human infirmity, and bring him into the light and 
the land of the living, into the bosoms of Abraham, Isaac, 
and Jacob, into the place from whence pain and sorrow and 
sighing flieth.” Fourthly, by the funeral ordinances of the 
Church related by St Chrysostom, which were appointed 
to admonish the living that the parties deceased were in 
a state of joy, and not of grief: “*For tell me,” saith he, 
‘‘ what do the bright lamps mean? do we not accompany 
them therewith as champions? What mean the hymns ?” 
*¢ °Consider what thou dost sing at that time. Return, my 
soul, unto thy rest; for the Lord hath dealt bountifully 
with thee. And again: I will fear no evil, because thou 
art with me. And again: Thou art my refuge from the 
affliction that compasseth me. Consider what these Psalms 
mean.” 

Fifthly, by the forms of prayers that are found in the 
ancient Liturgies. As in that of the churches of Syria, 
attributed unto St Basil: ‘* 1°Be mindful, O Lord, of them 


5 Vide supra p. 153. 9 ᾽ἘΕννόησον τί ψάλλεις κατὰ τὸν καιρὸν 
δ. Ὥς κοινωνὸν ὄντως ὄντα τῶν ἀπ᾿ ἐκεῖνον. ᾿Επίσπρεψον, ψυχή μου, εἰς τὴν 
αἰῶνος ἁγίων, ἱερῶς ἀνακηρυττόμενον. ἀνάπαυσίν σου, ὅτι Κύριος εὐηργέτησέ ce. 
Dionys. Ecclesiast. Hierarch. cap. 7. | καὶ πάλιν, Οὐ φοβηθήσομαι κακὰ, ὅτι σὺ 
7 Ἢ μὲν οὖν εὐχι τῆς θεαρχικῆς ἀγα- μετ᾽ ἐμοῦ εἶ. καὶ πάλιν, Σύ μου εἶ κατα- 


θότητος δεῖται πάντα μὲν ἀφεῖναι τὰ φυγὴ ἀπὸ θλίψεως τῆς περιεχούσης με. 
δι’ ἀνθρωπίνην ἀσθένειαν ἡμαρτημένα τῷ ἐννόησον τί βούλονται οὗτοι οἱ Wahpol. 
κεκοιμημένῳ, κατατάξαι δὲ αὐτὸν ἐν φωτὶ | Id. ibid. 

καὶ χώρᾳ ζώντων, εἰς κόλπους Ἀβραὰμ 10 Memento etiam, Domine, eorum qui 
καὶ Ἰσαὰκ καὶ Ἰακωβ, ἐν τόπῳ οὗ ἀπέδρα decesserunt migraruntque ex hac vita, et 
ὀδύνη καὶ λύπη καὶ στεναγμός. Ibid. episcoporum orthodoxorum qui inde a 
Petro et Jacobo Apostolis ad hunc usque 
des ai φαιδραί; οὐχ ws ἀθλητὰς αὐτοὺς | diem rectum fidei verbum clare sunt 
προπέμπομεν ; τί δὲ οἱ ὕμνοι, Chrysost. | professi; et nominatim Ignatii, Dionysii, 
in Epist. ad Hebr. Homil. iv. Julii, ac reliquorum divorum laudabilis 


8 Εἰπὲ yap μοι τί βούλονται ai Χαμπά- 





vu. | OF PRAYER FOR THE DEAD. 171 
which are dead, and are departed out of this life, and of 
the orthodox Bishops, which, from Peter and James the 
Apostles until this day, have clearly professed the right 
word of faith; and namely, of Ignatius, Dionysius, Julius, 
and the rest of the saints of worthy memory. Be mindful, 
O Lord, of them also which have stood unto blood for 
religion, and by righteousness and holiness have fed thy 
holy flock.” And in the Liturgy fathered upon the 
Apostles: “‘''We offer unto thee for all the saints which 
have pleased thee from the beginning of the world, patri- 
archs, prophets, just men, apostles, martyrs, confessors, 
bishops, priests, deacons,” &c. And in the Liturgies of the 
churches of Egypt, which carry the title of St Basil, Gre- 
gory Nazianzen, and Cyril of Alexandria: “ “Be mindful, 
O Lord, of thy saints; vouchsafe to remember all thy saints 
which have pleased thee from the beginning, our holy 
fathers, the patriarchs, prophets, apostles, martyrs, con- 
fessors, preachers, evangelists, and all the souls of the just 
which have died in the faith; and especially the holy, 
glorious, the evermore Virgin Mary, the Mother of God ; 
and St John the forerunner, the Baptist and martyr; St 
Stephen, the first deacon and martyr; St Mark the apostle, 
evangelist, and martyr,” &c. And in the Liturgy of the 
church of Constantinople, ascribed to St Chrysostom: ‘We 
offer unto thee this reasonable service for those who are 


memorize, Memento, Domine, eorum quo- 
que qui usque ad sanguinem pro religione 
steterunt, et gregem tuum sacrum per 
justitiam et sanctitatem paverunt, &c. 
Basilii Anaphora, ab Andr. Masio ex 
Syriaco conversa. 

"Er. προσφέρομέν σοι καὶ ὑπὲρ πάν- 
των τῶν ἀπ᾽ αἰῶνος εὐαρηστησάντων σοι 
ἁγίων, πατριαρχῶν, προφητῶν, δικαίων, 
ἀποστόλων, μαρτύρων, ὁμολογητῶν, ἐπι- 
σκόπων, πρεσβυτέρων, διακόνων, KC. 
Constitut. Apostolic. lib. viii. cap. 12. 

12 Memento, Domine, sanctorum tuo- 
rum: dignare ut recorderis omnium sanc- 
torum tuorum qui tibi placuerunt ab 
initio, patrum nostrorum sanctorum, pa- 
triarcharum, prophetarum, apostolorum, 
martyrum, confessorum, evangelizantium, 
evangelistarum, et omnium spirituum jus- 
torum qui obierunt in fide; et imprimis 


sancte, gloriose, semperque virginis Dei 
genitricis Marie, et Sancti Johannis pre- 
cursoris, baptiste et martyris; Sancti 
Stephani protodiaconi et protomartyris ; 
Sancti Marci apostoli, evangelist et 
martyris, &c. Liturg. Aigyptiac. Basil. 
Greg. et Cyrilli, a Victorio Scialach ex 
Arabico convers. p. 22, 47, et 60, edit. 
August. ann, 1604. 

13 "Eri προσφέρομέν σοι τὴν λογικὴν 
ταύτην λατρείαν ὑπὲρ τῶν ἐν πίστει 
ἀναπαυσαμένων, προπατέρων, πατέρων, 
πατριαρχῶν, προφητῶν, καὶ ἀποστόλων, 
κηρύκων, εὐαγγελιστῶν, μαρτύρων, ὁμο- 
λογητῶν, ἐγκρατευτῶν, καὶ παντὸς πνεύ- 
ματος ἐν πίστει τετελειωμένου, ἐξαιρέτως 
τῆς παναγίας, ἀχράντου, ὑπερευλογημέ- 
νης δεσποίνης ἡμῶν, θεοτόκου, καὶ ἀει- 
Chrysost. Liturg. 


παρθένου Μαρίας. 


Grec. 


172 ANSWER TO A JESUIT’S CHALLENGE. [ cHae. 
at rest in the faith, our forefathers, fathers, patriarchs, 
prophets, and apostles, preachers, evangelists, martyrs, 
confessors, religious persons, and every spirit perfected in 
the faith, but especially for our most holy, immaculate, 
most blessed Lady, the Mother of God and aye Virgin 
Mary.” Which kind of oblation for the saints, sounding 
somewhat harshly in the ears of the Latins, Leo Thuscus, 
in his translation, thought best to express it to their better 
liking after this manner: ‘ We offer unto thee this reason- 
able service for the faithfully deceased, for our fathers and 
forefathers, the patriarchs, prophets, apostles, martyrs, con- 
fessors, and all the saints interceding” for them. As if 
the phrase of “ “offering for the martyrs” were not to 
be found in St Chrysostom’s own works; and more univer- 
sally ‘for the just, both the fathers and the patriarchs, 
the prophets and apostles, and evangelists, and martyrs, 
and confessors, the bishops, and such as led a solitary life, 
and the whole order,” in the suffrages of the Church rehearsed 
by Epiphanius. Yea, and in the Western Church itself: 
“for the spirits of those that are at rest, Hilary, Atha- 
nasius, Martin, Ambrose, Augustine, Fulgentius, Leander, 
Isidorus,” &c. As may be seen in the Muzarabical Office 
used in Spain. 

Sivthly, this may be confirmed out of the Funeral Orations 
of St Ambrose; in one whereof, touching the Emperor Valen- 
tinian and his brother Gratian, thus he speaketh: ‘ Let 
us believe that Valentinian is ascended from the desert, 
that is to say, from this dry and unmanured place unto 


14 Adhuc offerimus tibi rationabile hoc 
obsequium pro fideliter dormientibus, pro 


Athanasii, Martini, Ambrosii, Augustini, 
Fulgentii, Leandri, Isidori, &c. Offic. 


patribus et proavis nostris; intervenienti- 
bus patriarchis, prophetis, apostolis, mar- 
tyribus, confessoribus, et omnibus sanctis. 
Chrysost. Liturg. Latin. 

15 Ti οἴει τὸ ὑπὲρ μαρτύρων προσφέρε- 
σθαι; Chrysost. Homil.xxt.in Act. Tom. 
Iv. edit. Savil. p. 736, et Tom. vit. p. 928. 

16 ὐπὲρ δὲ δικαίων, Kal πατέρων Kal 
πατριαρχῶν, προφητῶν καὶ ἀποστόλων, 
καὶ εὐαγγελιστῶν καὶ μαρτύρων καὶ ὁμο- 
λογητῶν, ἐπισκόπων τε καὶ ἀναχωρητῶν, 
καὶ παντὸς τοῦ τάγματος. Epiphan. 
Hares. Lxxv. 

17 Pro spiritibus pausantium, Hilarii, 





Muzarab. apud Eugen. Roblesium, in 
Vita Francisci Ximenii. 

18 Credamus quia ascendit a deserto, 
hoe est, ex hoc arido et inculto loco, ad 
illas florulentas delectationes, ubi cum 
fratre conjunctus eterne vite fruitur vo- 
luptate. Beati ambo: si quid mez ora- 
tiones valebunt, nulla dies vos silentio 
preteribit ; nulla inhonoratos vos mea 
transibit oratio; nulla nox non donatos 
aliqua precum mearum contextione trans- 
curret. Omnibus vos oblationibus fre- 
quentabo. Ambros. de Obitu Valenti- 
niani Imp. 


vit. | OF PRAYER FOR THE DEAD. 173 
those flowery delights, where, being conjoined with his bro- 
ther, he enjoyeth the pleasure of everlasting life. Blessed 
are you both: if my orisons shall prevail any thing, no day 
shall overslip you in silence; no oration of mine shall pass 
you over unhonoured; no night shall run by, wherein I 
will not bestow upon you some portion of my _ prayers. 
With all oblations will I frequent you.” In another, he 
prayeth thus unto God: “ “Give rest to thy perfect ser- 
vant Theodosius, that rest which thou hast prepared for 
thy saints.” And yet he had said before of him: “Ἅ * Theo- 
dosius, of honourable memory, being freed from doubtful 
fight, doth now enjoy everlasting light and continual tran- 
quillity ; and for the things which he did in this body he 
rejoiceth in the fruits of God’s reward; because he loved 
the Lord his God, he hath obtained the society of the saints ” 
And afterward also, ‘ *!Theodosius remaineth in light, and 
glorieth in the company of the saints.” In a third, he 
prayeth thus for his brother Satyrus: ‘“ “Almighty God, 
I now commend unto thee his harmless soul; to thee do I 
make my oblation; accept mercifully and graciously the 
office of a brother, the sacrifice of a priest:” although he 
had directly pronounced of him before, that “he had 
entered into the kingdom of heaven, because he believed 
the word of God,” and excelled in many notable virtues. 
Lastly, in one of his Epistles, he comforteth Faustinus for 
the death of his sister after this manner: ‘ **Do not the 
carcases of so many half-ruined cities, and the funerals of 


19 Da requiem perfecto servo tuo Theo- 
dosio, requiem quam preparasti sanctis 
tuis. Id. de Obitu Theodosii Imp. 

20 Absolutus igitur dubio certamine, 
fruitur nunc auguste memorie Theodo- 
sius luce perpetua, tranquillitate diutur- 
na; et pro iis que in hoc gessit corpore 
munerationis divine fructibus gratula- 
tur. Ergo quia delexit august me- 
morie Theodosius Dominum Deum 
suum, meruit sanctorum consortia. Id. 
ibid. 

*! Manet ergo in lumine Theodosius, 
et sanctorum ccetibus gloriatur. Ibid. 

*2 Tibi nunc, omnipotens Deus, in- 
noxiam commendo animam, tibi hostiam 
meam offero: cape propitius ac serenus 





fraternum munus, sacrificium sacerdotis. 
Id. de Obitu Fratris. 

°3 Intravit in regnum celorum, quoniam 
credidit Dei verbo, &c. Id. ibid. 

24 Tot igitur semirutarum urbium ca- 
davera, terrarumque sub eodem conspectu 
exposita funera, non te admonent unius 
sancte licet et admirabilis feeminz deces- 
sionem consolabiliorem habendam ? pre- 
sertim cum illa in perpetuum prostrata ac 
diruta sint; hac autem ad tempus quidem 
erepta nobis meliorem illic vitam exigat. 
Itaque non tam deplorandam, quam pro- 
sequendam orationibus reor; nec meesti- 
ficandam lacrymis tuis, sed magis obla- 
tionibus animam ejus Domino commen- 
dandam arbitror. Id. Epist. vrit. 


174 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


so much land exposed under one view, admonish thee, that 
the departure of one woman, although a holy and an admi- 
rable one, should be borne with great consolation? especially 
seeing they are cast down and overthrown for ever; but she, 
being taken from us but for a time, doth pass a better life 
there. I therefore think that she is not so much to be 
lamented as to be followed with prayers, and am of the 
mind that she is not to be made sad with thy tears, but 
rather that her soul should be commended with oblations 
unto the Lord.” Thus far St Ambrose. Unto whom we 
may adjoin Gregory Nazianzen also; who, in the funeral 
oration that he made upon his brother Ceesarius, having 
acknowledged that he had “ *received those honours that 
did befit a new-created soul, which the Spirit had reformed 
by water,” (for he had been but lately baptized before his 
departure out of this life), doth notwithstanding pray *that 
the Lord would be pleased to receive him. 

Divers instances of the like practice in the ages following 
I have produced in another “place; to which I will add some 
few more, to the end that the reader may from thence observe, 
how long the primitive institution of the Church did hold 
up head among the tares that grew up with it, and in the 
end did quite choke and extinguish it. Our English Saxons 
had learned of Gregory to pray for relief of those souls 
that were supposed to suffer pain in purgatory; and yet 
the introducing of that novelty was not able to justle out 
the ancient usage of making prayers and oblations for them 
which were not doubted to have been at rest in God’s king- 
dom. And therefore the brethren of the church of Hex- 
ham, in the anniversary commemoration of tle obit of 
Oswald, King of Northumberland, used “ “to keep their 
vigils for the health of his soul;” and having spent the 
night in praising of God with psalms, “" to offer for him 
in the morning the sacrifice of the sacred oblation,” as Bede 
writeth; who telleth us yet withal, that “he ‘ reigned with 


2 Tis νεοκτίστου ψυχῆς, ἣν τὸ πνεῦμα | 78 Vigilias pro salute anime ejus facere, 
δι’ ὕδατος ἀνεμόρφωσεν, ἄξια ta γέρα | plurimaque psalmorum laude celebrata, 
καρπούμενος. Greg. Nazianz. in Fun. | victimam pro eo mane sacre oblationis 
Cesarii, Orat. x. offerre. Bed. Histor. Ecclesiast. lib. iii. 

26 Νὺν μὲν δέχοιο Καισάριον. cap. 2. 

“7 Discourse of the Religion professed | 29 Jd. ibid. cap. 12 et 14. 
by the Ancient Irish. 





OF PRAYER FOR THE DEAD. 175 


VII. | 
God in heaven,” and by his prayers procured many miracles 
to be wrought on earth. So likewise doth the same Bede 
“report, that when it was discovered, by two several visions, 
that Hilda, the Abbess of Streamsheale, or Whitby in York- 
shire, was carried up by the angels into heaven, they which 
heard thereof presently caused prayers to be said for her 
soul. And Osberne relateth the like of Dunstan, that being 
at Bath, and *beholding in such another vision the soul of 
one that had been his scholar at Glastonbury to be carried 
up into “ the palace of heaven,” he “ straightway commended 
the same into the hands of the divine piety,” and entreated 
the lords of the place where he was to do so likewise. 

Other narrations of the same kind may be found among 
them that have written of saints’ lives; and _ particularly in 
the tome published by Mosander, p. 69, touching the decease 
of Bathildis, Queen of France, and p. 25, concerning the 
departure of Godfry, Earl of Cappenberg, who is said there 
to have appeared unto a certain abbess, called Gerbergis, 
and to have acquainted her, “ that he was now, without 
all delay and without all danger of any more severe trial, 
gone unto the palace of the highest King; and, as the son 
of the immortal King, was clothed with blessed immortality.” 
And the monk that writ the legend addeth, that “she 
presently thereupon “ caused the sacrifice of the Mass to 
be offered for him.” Which how fabulous soever it may 
be for the matter of the vision, yet doth it strongly prove 


80 Id. Histor. lib. iv. cap. 23. 

31 Repente ad superna raptus cujusdam 
discipuli, nobiliter a se apud Glastoniain 
educati, animam innumera angelorum fre- 
quentia hinc inde stipatam, atque immensi 
luminis fulgore perfusam, ad ceeli palatium 
provehi conspexit. Moxque in manus di- 
vine pietatis eam commendans, dominos 
quoque loci ad commendandum invitat. 
Osbernus, in Vita Sti. Dunstani MS. in 
Biblioth. Cottoniana et Bodleiana. No- 
tandum vero, in Jo. Capgravii Legenda 
(in qua prior narrationis hujus pars ad 
verbum ex Osberno, ut alia de Dunstano 
complura, descripta cernitur ) posteriorem 
hance sententiam omitti penitus ; in Ead- 
mero vero (ex quo, non autem ex Osberno 


vel Osherto, Vita Dunstani, que Maii 19 | 





apud Surium legitur, est desumpta ) ita 
tantummodo referri: Qui pro tanta gloria 
fratris ultra quam dici queat exultans, et 
immensas corde et ore Deo cunctipotenti 
gratias agens, sociis quid acciderit mani- 
festa voce exposuit, et diem ac horam 
transitus ejus notari precepit. 

32 Noveris, ait, me modo sine ulla dila- 
tione, aut ullo severioris examinis peri- 
culo, ad summi Regis palatium commi- 
grasse, atque tanquam Regis immortalis 
filium beata immortalitate vestitum. Vit. 
Godefrid. cap. 18, a Jac. Mosandro, edit. 
Colon. ann. 1581. 

38 Mox fratribus Cappenbergensibus 
indicavit beati viri obitum, et pro eo 
Misse sacrificium ofterendum curavit. 
Ibid. 


176 ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 


that within these 500 years, (for no longer since it is that 
this is accounted to have been done,) the use of offering for 
the souls of those that were believed to be in heaven was 
still retained in the Church. The letters of Charles the 
Great unto Offa, King of Mercia, are yet extant; wherein 
he “wisheth, that ‘‘ intercession” should be made “ for the 
soul of” Pope Adrian then lately deceased: ‘ not having 
any doubt at all,” saith he, ‘that his blessed soul is at 
rest; but that we may shew faithfulness and love unto our 
most dear friend. Even as St Augustine also giveth direc- 
tion, that intercessions ought to be made for all men of 
ecclesiastical piety; affirming, that to intercede for a good 
man doth profit him that doeth it.” Where the two ends 
of this kind of intercession are to be observed: the one, to 
shew their love to their friend; the other, to get profit to 
themselves thereby, rather than to the party deceased. Lastly, 
Pope Innocent the Third, or the Second rather, being inquired 
of by the Bishop of Cremona concerning the state of a cer- 
tain priest that died without baptism, resolveth him out of 
St Augustine and St Ambrose, that “ “because he conti- 
nued in the faith of the holy mother the Church, and the 
confession of the name of Christ, he was assoiled from origi- 
nal sin, and had attained the joy of the heavenly country.” 
Upon which ground at last he maketh this conclusion: 
ς Ceasing therefore all questions, hold the sentences of the 
learned Fathers; and command continual prayers and sacri- 
fices to be offered unto God in thy church for the foresaid 
priest.” 
Now, having thus declared, unto what kind of persons 
the commemorations ordained by the ancient Church did 
34 Deprecantes ut diligenter jubeatis in- | *° Quia in sancte matris ecclesiz fide et 
tercedere pro anima illius; nullam haben- | Christi nominis confessione perseveravit, 
tes dubitationem beatam illius animam in | ab originali peccato solutum, et celestis 
requie esse; sed ut fidem et dilectionem | patrie gaudium esse adeptum, asserimus 
ostendamus in amicum nobis carissimum, | incunctanter. Decretal. lib. iii. tit..43 de 
sicut et beatus precipit Augustinus pro | presbytero non baptizato, cap. 2, Aposto- 
omnibus ecclesiastice pietatis intercessio- | licam ; et Collect. 1. Bernardi Papiensis, 
nes fieri debere; asserens pro bono inter- | lib. v. tit. 35, cap. 2. 
cedere facienti proficere. Carol. Magn. 86 Sopitis igitur questionibus, doc- 
Epist. ad Offam, inter Epistolas Alcuini | torum patrum sententias teneas; et in 


MS. in Bibliotheca Cottoniana. Vide | ecclesia tua juges preces hostiasque Deo 


Gulielm. Malmsburiens. de Gest. Reg. ofterri jubeas pro presbytero memorato. 
Anglor. lib. i. cap, 4, et Matth. West- | [pid. 
monaster. ann. Dom. 797. 





PRAYER FOR THE DEAD. Li 


vit. | Or 
extend, the next thing that. cometh to consideration is, 
what we are to conceive of the primary intention of those 
prayers that were appointed to be made therein. And here 
we are to understand, that first prayers of praise and thanks- 
giving were presented unto God for the blessed estate that 
the party deceased was now entered upon; whereunto were 
afterwards added prayers of deprecation and petition, that 
God would be pleased to forgive him his sins, to keep him 
from hell, and to place him in the kingdom of heaven. 
Which kind of intercessions, howsoever at first they were 
well meant, as we shall hear, yet in process of time they 
proved an occasion of confirming men in divers errors; 
especially when they began once to be applied not only to 
the good, but to evil livers also, unto whom by the first 
institution they never were intended. 

The term of εὐχαριστήριος εὐχὴ: « thanksgiving prayer, 
I borrow from the writer of the Ecclesiastical Hierarchy ; 
who, in the description of the funeral observances used of 
old in the Church, informeth us, first, that the friends of 
the dead ““ *accounted him to be, as he was, blessed, 
because that, paaeouning to his wish, he had obtained a vic- 
torious end;” and thereupon ‘ sent forth hymns of thanks- 
giving to the Author of that victory ; desiring withal that 
they themselves might come unto the like end.” And then 
-that “the Bishop likewise offered up a prayer of thanks- 
giving unto God, when the dead was afterward “brought 
unto him, to receive, as it were, at his hands a sacred corona- 
tion. Thus at the funeral of Fabiola, the praising of God by 
singing “of Psalms and resounding of Hallelujah is specially 
mentioned by St Jerome; and the general practice and inten- 
tion of the Church therein is expressed and earnestly urged 
by St Chrysostom in this manner: “ *'Do not we praise 


37 Αὐτόν τε ὕστις (vel οἷός) ἐστι, μα- 
καρίζουσι, πρὸς τὸ νικήφορον εὐκταίως 
ἀφικόμενον πέλος, καὶ τῷ τῆς νίκης αἰτίω 
χαριστηρίους ὠδὰς ἀναπέμπουσι, προσέτι 
καὶ αὐτοὺς ἀφικέσθαι πρὸς τὴν ὁμοίαν 
εὐχόμενοι λῆξιν. Dionys. Ecclesiastic. 
Hierarch. cap. 7. 

8 Εἴτα τελεῖ τὴν πρὸς Θεὸν εὐχαριστή- 
ριον εὐχὴν ὁ ἱεράρχης. Ibid. 

9 Λαβόντες δὲ αὐτὸν, ἐπὶ τὸν ἱεράρχην 


᾿ ἕν τ ] 
ἄγουσιν, ὡς ἐπὶ στεφάνων ἱερῶν δόσιν. Ib. | 





| μῳοιαι;ς 


40 Sonabant psalmi, et aurata tecta 


| templorum reboans in sublime quatiebat 


Alleluja. Hieron. in Epitaphio Fabiole, 
Epist. xxx. 

41 Οὐχὶ τὸν Θεὸν δοξάζομεν, καὶ εὐχα- 
ριστοῦμεν, ὕτι λοιπὸν ἐστεφάνωσε τὸν 
ἀπελθόντα, ὕτι τῶν πόνων ἀπήλλαξεν, 
ὅτι τῆς δειλίας ἐκβαλὼν, ἔχει παρ᾽ ἑαυτῷ ; 
οὐ διὰ τοῦτο ὕμνοι; οὐ διὰ τοῦτο ψαλ- 
ταῦτα πάντα χαιρόντων ἐστίν. 
Chrysost. in Epist. ad Hebr, Homil, rv, 

M 


178 τε . Ὁ Ν τῆς vet τρ 
i ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


God and give thanks unto him, for that he hath now crowned 
him that is departed, for that he hath freed him from his 
labours, for that quitting him from fear, he keepeth him 
with himself? Are not the hymns for this end? Is not 
the singing of psalms for this purpose? All these be tokens 
of rejoicing.” Whereupon he thus presseth them that used 
immoderate mourning for the dead: ‘ *'Thou sayest, Return, 
O my soul, unto thy rest, for the Lord hath dealt bounti- 
fully with thee; and dost thou weep? is not this a stage- 
play ? is it not mere simulation? For if thou dost indeed 
believe the things that thou sayest, thou lamentest idly; 
but if thou playest, and dissemblest, and thinkest these 
things to be fables, why dost thou then sing? why dost 
thou suffer those things that are done? Wherefore dost 
thou not drive away them that sing?” And in the end he 
concludeth somewhat prophetically, that he ‘ “very much 
feared lest by this means some grievous disease should 
ereep In upon the Church.” 

Whether the doctrine now maintained in the Church 
of Rome, that the children of God, presently after their 
departure out of this life, are cast into a lake that burneth 
with fire and brimstone, be not a spice of this disease, and 
whether their practice in chanting of psalms, appointed 
for the expression of joy and thankfulness, over them whom 
they esteem to be tormented in so lamentable a fashion, be 
not a part of that scene and pageant at which St Chrysos- 
tom doth so take on, I leave it unto others to judge. That 
his fear was not altogether vain, the event itself doth shew. 
For howsoever in his days the fire of the Romish purga- 
tory was not yet kindled, yet were there certain sticks then 
a-gathering, which ministered fuel afterwards unto that flame. 
Good St Augustine, who then was alive, and lived three 
and twenty years after St Chrysostom’s death, declared 
himself to be of this mind; that the “oblations and alms 


45 ᾽᾿Ἐπίστρεψον, ψυχή μον, els τὴν | μιὶ ἀπελαύνεις τοὺς Ψάλλοντας: Id. 
ἀνάπαυσιν σου, ὅτι Κύριος εὐηργέτησέ | ibid. 
σε,λέγεις; καὶ δακρύεις ; οὐχὶ σκηνὴ ταῦτά 43 Καὶ γὰρ μειζόνως δέδοικα, pry τούτῳ 
ἐστιν: οὐχ ὑπόκρισις ; εἰ μὲν γὰρ ὄντως τῷ τρόπῳ χαλεπή τις νόσος ἐν τῇ ἐκκλη- 
πιστεύεις οἷς λέγεις, περιττῶς πενθεῖς. | cia ἐπεισέλθῃ. Ibid. 

+4 Cum sacrificia sive altaris sive qua- 
rumcunque eleemosynarum pro baptizatis 
καὶ ἀνέχῃ τῶν παραγινομένων ; διὰ τί | defunctis omnibus offeruntur, pro valde 


εἰ δὲ παίζεις καὶ ὑποκρίνῃ καὶ μύθους 
ν᾽ ἂν , 
αὐτὰ εἶναι νομίζεις, τί καὶ Wades; τί 





vil. | OF PRAYER FOR THE DEAD. 179 
usually offered in the Church “ for all the dead that received 
baptism, were thanksgivings for such as were very good, 
propitiations for such as were not very bad; but as for such 
as were very evil, although they were no helps of the dead, yet 
were they some kind of consolations of the living.” Which, 
although it were but a private exposition of the Church’s 
meaning in her prayers and oblations for the dead, and the 
opinion of a doctor too that did not hold purgatory to be 
any article of his creed, yet did the Romanists in times 
following greedily take hold thereof, and make it the main 
foundation upon which they laid the hay and stubble of 
their devised purgatory. 

A private exposition I call this; not only because it is 
not to be found in the writings of the former Fathers, but 
also because it suiteth not well with the general practice of 
the Church which it intendeth to interpret. It may indeed 
fit in some sort that part of the Church service, wherein 
there was made a several commemoration, first, of the 
patriarchs, prophets, apostles, and martyrs, after one man- 
ner; and then of the other dead, after another; which, 
together with the conceit, that “an injury was offered 
to a martyr by praying for him,” was it that first occasioned 
“St Augustine to think of the former distinction. But 
in the ‘ *supplications for the spirits of the dead, which 
the Church, under a general commemoration, was accus- 
tomed to make for all that were deceased in the Christian 
and Catholic Communion” to imagine that one and the 
same act of praying should be a petition for some, and for 
others a thanksgiving only, is somewhat too harsh an inter- 
pretation: especially where we find it propounded by way 
of petition, and the intention thereof directly expressed, as 
in the Greek Liturgy attributed to St James, the brother 
of our Lord: “*Be mindful, O Lord God of the spirits 


bonis gratiarum actiones sunt, pro non 
valde malis propitiationes sunt, pro valde 
malis etsi nulla sunt adjumenta mortuo- 
rum, qualescunque vivorum consolationes 
sunt. Augustin. Enchirid. ad Laurent. 
cap. 110. 

* Augustin. de Verbis Apostoli, Serm. 
XVII. 

© Id. ibid, et in Evang. Johan. Tractat. 
LXXXIV. 





47 Non sunt pretermittende supplica- 
tiones pro spiritibus mortuorum, quas 
faciendas pro omnibus in Christiana et 
Catholica societate defunctis, etiam tacitis 
nominibus quorumque, sub generali com- 
memoratione suscepit ecclesia. Id. de 
Cura pro Mortuis, cap. 4 

48 Μνήσθητι, Κύριε ὁ Θεὸς τῶν πνευμά- 


rh 
| Twv καὶ πάσης σαρκὸς, wy ἐμνήσθημεν, 


. 2 5 alesis να Are il 
Kal ὧν οὐκ ἐμνήσθημεν, ὀρθοδόξων, ὠπὸ 


M2 


180 ANSWER TO A JESUITS CHALLENGE. | CHAT 
and of all flesh, of such as we have remembered, and such 
as we have not remembered, being of right belief, from 
Abel the just until this present day. Do thou cause them 
to rest in the land of the living, in thy kingdom, in the 
delight of Paradise, in the bosoms of Abraham, and Isaac, 
and Jacob, our holy fathers; whence grief, and sorrow, 
and sighing are fled; where the light of thy countenance 
doth visit them, and shine for ever.” And in the offices 
compiled by Alcuinus: ‘“ “O Lord, holy Father, almighty 
and everlasting God, we humbly make request unto thee 
for the spirits of thy servants and handmaids, which from 
the beginning of this world thou hast called unto thee; 
that thou wouldst vouchsafe, O Lord, to give unto them 
a lightsome place, a place of refreshing and ease, and that 
they may pass by the gates of hell and the ways of dark- 
ness, and may abide in the mansions of the saints, and in 
the holy light which thou didst promise of old unto Abra- 
ham and his seed. 

So the ‘commemoration of the faithful departed,” retained 
as yet in the Roman Missal, is begun with this orison: 
<< Eternal rest grant unto them, O Lord, and let ever- 
lasting light shine unto them.” Whereunto we may add 
these two prayers, to omit a great number more of the like 
kind, used of old in the same Church: “ *! Receive, O holy 
Trinity, this oblation, which we offer unto thee for all that 
are departed in the confession of thy name; that thou reach- 


ing unto them the right hand of thy help, they may have 


"ABE τοῦ δικαίου μέχρι τῆς σήμερον 2) ME- 
ρας. αὐτὸς ἐκεῖ αὐτοὺς ἀνάπαυσον ἐν χώρᾳ 
ζώντων, ἐν τῇ βασιλείᾳ cov, ἐν τῇ τρυφῇ 
ποῦ παραδείσου, ἐν τοῖς κόλποις ᾿Αβραὰμ 
καὶ ᾿Ισαὰκ καὶ laxwB, τῶν ἁγίων πατέ- 
ρων ἠμῶν" ὅθεν ἀπέδρα ὀδύνη, λύπη καὶ 
στεναγμὸς, ἔνθα ἐπισκοπεῖ τὸ φῶς τοῦ 
προσώπου σου, καὶ καταλάμπει διὰ παν- 
tos. Jacob. Liturg. 

49 'Te, Domine, sancte Pater, omnipotens 
zterne Deus, supplices deprecamur pro 
spiritibus famulorum et famularum tua- 
rum, quos ab origine seculi hujus ad te 
accersiri precepisti; ut digneris, Domine, 
dare eis locum lucidum, locum refrigerii 
et quietis, et ut liceat eis transire portas 
infernorum et vias tenebrarum, maneant- 


que in mansionibus sanctorum, et in luce 
sancta quam olim Abrahe promisisti et 
semini ejus. Alcuin. Offic. per Ferias, 
col. 228, Oper. edit. Paris. ann. 1617. 

50 Requiem e#ternam dona eis, Domine, 
et lux perpetua luceat eis. Introitus Mis- 
520, in commemoratione omnium fidelium 
defunctorum. Agenda mortuorum, in 
Antiphonario Gregorii, circa finem. 

5! Suscipe, sancta Trinitas, hanc obla- 
tionem, quam tibi offerimus pro omnibus 
in tui nominis confessione defunctis; ut 
te dexteram auxilii tui porrigente, vite 
perennis requiem habeant; et a penis im- 
piorum segregati, semper in tue laudis 
letitia perseverent. Missa Latina Anti- 
qua, edit. Argentin. ann. 1557, p. 52. 


vil. | OF PRAYER FOR THE DEAD. 181 
the rest of everlasting life; and being separated from the 
punishments of the wicked, they may always persevere in the 
joy of thy praise.” And, “Ὁ This oblation, which we humbly 
offer unto thee for the commemoration of the souls that 
sleep in peace, we beseech thee, O Lord, receive graciously ; 
and of thy goodness grant, that both the affection of this 
piety may profit us, and obtain for them everlasting bliss.” 
Where you may observe, that the souls unto which ‘ ever- 
lasting bliss” was wished for, were yet acknowledged to rest 
‘‘ in peace,” and, consequently, not to be disquieted with 
any purgatory torment. Even as in the Canon of the Mass 
itself the priest in the commemoration for the dead prayeth 
thus: ‘‘ Remember, O Lord, thy servants and handmaids, 
which have gone before us with the ensign of faith, and 
sleep in the sleep of peace. ‘To them, O Lord, and to all 
that are at rest in Christ, we beseech thee that thou wouldst 
grant a place of refreshing, light, and peace.” ' 

Nay, the Armenians, in their Liturgy, entreat God to 
ἐς δὲ οἵγρ eternal peace,” not only in general ‘* unto all that 
have gone before us in the faith of Christ ;” but also in par- 
ticular to the ““ patriarchs, apostles, prophets, and martyrs.” 
Which maketh directly for the opinion of those, against 
whom δ᾽ Nicolaus Cabasilas doth dispute, who held, that these 


52 Hanc igitur oblationem, quam tibi 
pro commemoratione animarum in pace 
dormientium suppliciter immolamus, que- 
sumus, Domine, benignus accipias; et tua 
pietate concedas, ut et nobis proficiat hujus 
pietatis affectus, et illis impetret beatitu- 
dinem sempiternam. 
Tom. v. Oper. Gregor. edit. Paris. ann. 
1605, col. 2385, 236; Tom. 11. Liturg. 
Pamelii, p. 610; et Prefation. Vetust. 
edit. Colon. ann. 1530, num. 111. 

58 Memento etiam, Domine, famulorum 
famularumque tuarum, qui nos precesse- 
runt cum signo fidei, et dormiunt in som- 
no pacis. Ipsis, Domine, et omnibus in 
Christo quiescentibus, locum refrigerii, 
lucis et pacis, ut indulgeas deprecamur. 
Canon. Missz, in Officio Ambrosiano et 
Gregoriano, et Missali Romano. In 
Greca tamen Liturgia B. Petro attributa, 
pro Commemoratione defunctorum posita 
hic cernitur Commemoratione viventium. 


Offic. Gregorian. | 





(Ἐνταῦθα ἀναφέρει τοὺς ζῶντας.) Et in 
vetustissimis quibusdam Romanis Missa- 
libus manuscriptis hec mortuoram com- 
memorationis formula nusquam exstat ; 
P. Vireto teste lib. v. de Adulterat. Coen. 
Dom. et Misse Myster. cap. xviii. Ac 
nominatim in vetustissimo Canone Gre- 
goriano, qui in Tigurine Abbatie Bi- 
bliotheca habebatur, ea authentico libro 
Bibliothece cubiculi descriptus; apud 
Henric. Bullinger. lib. ii. de Origine 
Erroris, cap. 8. 

54 Per hanc etiam oblationem da eter- 
nam pacem omnibus qui nos precesserunt 
in fide Christi, sanctis patribus, patriarch- 
is, apostolis, prophetis, martyribus, &c. 
Liturg. Armen. edit. Cracovie, Andrea 
Lubelezyck interp. 

55 Ἀλλ᾽ ἐνταῦθα τινὲς ἡπατήθησαν, οὐκ 
εὐχαριστίαν ἀλλ᾽ ἱκεσίαν ὑπὲρ τῶν ἁγίων 
πρὸς τὸν Θεὸν τὴν μνήμην αὐτῶν εἶναι νο- 
μίσαντες. Cabasil. Exposit. Liturg. οαρ.49, 


182 ANSWER TO A JESUIT’S CHALLENGE. | cHap. 


“ς commemorations” contained ‘a supplication for the saints 
unto God,” and not a ‘ thanksgiving” only. As also do 
those forms of prayer which were used in the Roman Liturgy 
in the days of Pope Innocent the Third: “ Let such an 
oblation profit such or such a saint unto glory.” And 
especially that for St Leo, which is found in the elder 
copies of the Gregorian Sacramentary: ‘ **Grant unto us, 
O Lord, that this oblation may profit the soul of thy ser- 
vant Leo.” For which the latter books have chopped in 
this prayer: “*** Grant unto us, Ὁ Lord, that by the inter- 
cession of thy servant Leo this oblation may profit us.” 
Concerning which alteration, when the Archbishop of Lyons 
propounded such another question unto Pope Innocent as 
our Challenger at the beginning did unto us, “ *Who it 
was that did change it, or when it was changed, or why?” 
the Pope returneth him for answer, “ that who did change 
it, or When it was changed, he was ignorant οἵ: yet he knew 
upon what occasion it was changed: because, that where 
the authority of the holy Scripture doth say, that he doth 
injury unto a martyr who prayeth for a martyr,” which is 
anew text of holy Scripture, of the Pope’s own canoniza- 
tion, *‘ the same by the like reason is to be held of other 
saints.” The gloss upon this decretal layeth down the rea- 
son of this mutation a little more roundly: “ °'Of old they 
prayed for him, now at this day he prayeth for us; and so 
was the change made.” And “Alphonsus Mendoza telleth 
us, that the old prayer was “ deservedly” disused, and this 


56 Prosit vel proficiat huic sancto vel | nent, &c. Innocent. 111. in Collect. 111. 
illi talis oblatio ad gloriam. Innocent. | Decretal. Petri Beneventani, lib. iii. tit. 33, 
111. Epist. ad Archiep. Lugdun. lib. iii. | cap. 5. 

Decretal. tit. 41, de Celebrat. Missar. 60 Super quo tibi taliter respondemus, 
cap. 6. Cum Marthe. | quod quis illud mutaverit, aut quando 

57 Annue nobis, Domine, ut anime | mutatum fuerit, ignoramus; scimus ta- 
famuli tui Leonis hee prosit oblatio. | men qua fuerit occasione mutatum, quia 
Gregor. Oper. ‘Tom. v. edit. Paris. ann. | cum sacre scripture dicat auctoritas, quod 
1605, col. 1385, d. | injuriam facit martyri qui orat pro mar- 

58 Annue nobis, Domine, ut interces- | tyre, idem est ratione consimili de sanctis 
sione famuli tui Leonis hec nobis prosit | aliis sciendum. Ibid. 
oblatio. Liturg. Pamelii, Tom. 11. ®1 Olim orabatur pro ipso, hodie ipse 
p- 314. orat pro nobis; et ita mutatum est. Cap. 

59 Tertio loco tua fraternitas requirit, | Cum Marthe, Extra. de Celebr. Missar. 
quis mutaverit, vel quando fuit mutatum | in Glossa. 
aut quare, quod in secreta beati Leonis, |  °? Alphons. Mendoz.Controvers. Theo- 


- 


secundum quod antiquieres codices conti- | log. Quest. v1. Scholastic. num. 7. 





VII. ] OF PRAYER FOR THE DEAD. 183 


other substituted in the room thereof, ‘“‘ Grant unto us, we 
beseech thee, O Lord, that by the intercession of thy servant 
Leo this oblation may profit us.” Which prayer, indeed, 
was to be found heretofore in modernioribus sacramentariis, 
as Pope Innocent speaketh, and in the Roman Missals that 
were published before the Council of Trent, as namely in 
that which was printed at Paris ann. 1529; but in the new 
reformed Missal, wherewith, it seemeth, Mendoza was not 
so well acquainted as with his scholastical controversies, it is 
put out again, and another prayer for Leo put in; that by 
the celebration of those ‘ “offices of atonement a blessed 
retribution might accompany him.” Neither is there any 
more wrong done unto St Leo in praying for him after 
this manner, than unto all the rest of his fellows in that 
other prayer of the Roman Liturgy: ‘“ °We have received, 
O Lord, the divine mysteries; which as they do profit thy 
saints unto glory, so we do beseech thee that they may 
profit us for our healing:” and nothing so much as is done 
unto all the faithful deceased, when in their Masses for the 
dead they say daily, “Lord Jesus Christ, King of glory, 
deliver the souls of all the faithful that are departed from 
the pains of hell and from the deep lake; deliver them 
from the mouth of the lion, that hell do not swallow them 
up, that they fall not into darkness.” So that, whatsoever 
commodious expositions our adversaries can bring for the 
justifying of the Roman service, the same may we make 
use of to shew, that the ancient Church might pray for 
the dead, and yet in so doing have no relation at all unto 
purgatory; yea, and pray for the martyrs and other saints 
that were in the state of bliss, without offering unto them 
any injury thereby. 

For the clearing of the meaning of those prayers which 
are made for Leo and the other saints, to the two expositions 


63 Ut per hec pie placationis officia, et , Sanct. Annotat. 47, ex Gregorii Sacra- 
illum beata retributio comitetur, et nobis | mentario. 


gratia tue dona conciliet. Missal. Roman. 65 Domine Jesu Christe, Rex gloria, 
ex Decreto Concil. Tridentin. restitut. in | libera animas omnium fidelium defuncto- 
Festo Sti Leonis. rum de penis inferni et de profundo 


64Sumpsimus, Domine, divinamysteria; | lacu; libera eas de ore leonis, ne absor- 
que sicut sanctis tuis prosunt ad gloriam, | beat eas Tartarus, ne cadant in obscurum. 
ita nobis, quesumus, proficiant ad mede- | Missa in Commemorat. omnium fidelium 
lam. Bellarmin. de Purgator. lib. ii. | defunctorum, et in Missis quotidianis de- 


cap. 163 Sixt. Senens. lib. vi. Biblioth. | functorum in Offertorio. 





x, 


184 ANSWER TO A JESUIY’S CHALLENGE. [ CHAP. 


brought in by Pope Innocent Cardinal Bellarmine addeth 
this for a third, ““ that peradventure therein the glory of 
the body is petitioned for, which they shall have in the day 
of the resurrection. For although,” saith he, ‘ they shall 
certainly obtain that glory, and it be due unto their merits; 
yet it is not absurd to desire and ask this for them, that by 
more means it may be due unto them.” Where, laying 
aside those unsavoury terms of debt and merits, whereof we 
shall have occasion to treat in their proper place, the answer 
is otherwise true in part, but not full-enough to give satis- 
faction unto that which was objected. For the primary 
intention of the Church indeed, in her prayers for the dead, 
had reference unto the day of the resurrection; which also 
in divers places we find to have been expressly prayed for. 
As in the Egyptian Liturgy, attributed unto St Cyril, 
Bishop of Alexandria: ‘* Raise up their bodies in the 
day which thou hast appointed, according to thy promises 
which are true and cannot lie; grant unto them, according 
to thy promises, that which eye hath not seen, and ear hath 
not heard, and which hath not ascended into the heart of 
man, which thou hast prepared, O Lord, for them that love 
thy holy name; that thy servants may not remain in death, 
but may get out from thence, although slothfulness and 
negligence have followed them.” And in that which is 
used by the Christians of St Thomas, as they are commonly 
called, in the East Indies: ‘* * Let the Holy Ghost give resur- 
rection to your dead at the last day, and make them worthy 
of the incorruptible kingdom.” Such is the prayer of St 
Ambrose for Gratian and Valentinian the emperors: ‘IT do 


66 Adde tertio, fortasse peti gloriam cor- | sed ut inde emigrent, etiamsi persecuta sit 
poris, quam habebunt in die resurrectionis. | eos pigritia aut negligentia, &c. Cyrill. 
Nam etiamsi gloriam illam certo conse- | Liturg. a Victorio Scialach ex Arabico 
quentur, et debetur eorum meritis; tamen | conyers. p. 62. 
non est absurdum hoc illis desiderare et 68 Resurrectionem faciat defunctis ves- 
petere, ut pluribus modis debeatur. Bel- | tris in die novissimo, et dignos faciat 
larmin. de Purgator. lib. ii. cap. 18. illos regno incorruptibili Spiritus Sanctus. 


*7 Resuscita corpora eorum in die quem | Missa Angamallensis, ex Syriaco convers. 
constituisti, secundum promissiones tuas | in Itinerar. Alexii Menesis. 
veras et mendacii expertes: concede eis, 69 'Te queso, summe Deus, ut carissi- 
secundum promissa tua, id quod non vidit | mos juvenes matura resurrectione suscites 
oculus, et auris non audivit, et quod in | et resuscites, ut immaturum hune vite 
istius cursum matura resurrectione com- 
penses. Ambros. de Obit. Valentiniani, 





cor hominis non ascendit, quod preparasti, 
Domine, amatoribus nominis tui sancti; 
ut famuli tui non permaneant in morte, | in ipso fine. 


vil. | OF PRAYER FOR THE DEAD. 185 
beseech thee, most high God, that thou wouldst raise up 
again those dear young men with a speedy resurrec- 
tion, that thou mayest recompense this untimely course of 
this present life with a timely resurrection.” And_ that 
in Aleuinus: “ @Let their souls sustain no hurt; but when 
that great day of the resurrection and remuneration shall 
come, vouchsafe to raise them up, O Lord, together with 
thy saints and thine elect.” And that in Grimoldus’s Sa- 
cramentary: ‘ “! Almighty and everlasting God, vouchsafe to 
place the body and the soul and the spirit of thy servant 
N. in the bosoms of Abraham, Isaac, and Jacob, that, when 
the day of thy acknowledgment shall come, thou mayest 
command them to be raised up among thy saints and thine 
elect.” And that which the Syrians do use: ‘ “Cause, 
Lord God, their souls and their spirits and their bodies to 
rest ; and sprinkle the dew of mercy upon their bones.” 
But yet the Cardinal’s answer, that the glory of the 
body may be prayed for, which the saints shall have at the 
day of the resurrection, cometh somewhat short of that 
which the Church used to request in the behalf of St Leo: 
for in that prayer express mention is made of his soul, 
and to it is wished that profit may redound by the present 
oblation. And therefore this defect must be supplied out 
of his answer unto that other prayer which is made for 
the souls of the faithful departed, that they may be deli- 
vered out of the mouth of the lion, and that hell may not 
swallow them up. ΤῸ this he saith, that ‘ 8the Church 


70 Nullam lesionem sustineant anime 
eorum; sed cum magnus ille dies resur- 
rectionis ac remunerationis advenerit, re- 
suscitare eos digneris, Domine, una cum 
sanctis et electis tuis. Alcuin. Offic. per 
Ferias, Oper. col. 228, Preces Ecclesiast. 
a Georg. Cassandro collect. p. 384, Oper. 

71 Omnipotens sempiterne Deus, collo- 
care dignare corpus et animam et spiritum 
famuli tui NV. in sinibus Abrahe, Isaac, 
et Jacob; ut cum dies agnitionis tue ve- 
nerit, inter sanctos et electos tuos eum 
resuscitari precipias. Grimold. Sacra- 
mentar. Tom. 11. Liturgic. Pamel. p. 456, 
457. Habetur eadem oratio in Missali 
Romano nondum reformato, (nam in novo 
ex decreto Concilii Tridentini restituto 


nusquam comparet, ) corporis tantum men- 
tione omissa; et Tomo v. Oper. Gregorii, 
edit. Paris. ann. 1605, col. 234, corporis 
simul et spiri¢us nominibus pretermissis. 

72 yanwad ΝΙΝ NW MDNR ἸΥΠ Δ 
Sy roma XOXO DD pap pan 
Orat. pro Defunctis, in Syriace lingue 
ptimis elementis ab Alb. Widmanstadio 
edit. Vienne, ann. 1558. 

73 Ecclesia orat pro animabus que in 
purgatorio degunt, ne damnentur ad penas 
Gehenne sempiternas ; non quidem quod 
certum non sit eas non damnandas ad 
eas poenas, sed quia vult Deus nos orare 
etiam pro iis rebus, quas certo accepturi 
sumus. Bellarmin, de Purgator. lib. ii. 
cap. 4. 


186 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


doth pray for these souls, that they may not be condemned 
unto the everlasting pains of hell; not as if it were not 
certain that they should not be condemned unto those 
pains, but because it is God’s pleasure that we should pray 
even for those things which we are certainly to receive.” 
The same answer did Alphonsus de Castro give before him, 
that “ “very often those things are prayed for which are 
certainly known shall come to pass as they are prayed for ; 
and that of this there be very many “testimonies.” And 
Johannes Medina, that ‘* “God delighteth to be prayed 
unto even for those things which otherwise he purposed 
to do. For God had decreed,” saith he, ‘“ after the sin 
of Adam to take our flesh, and he decreed the time wherein 
he meant to come; and yet the prayers of the saints, that 
prayed for his incarnation and for his coming, were accept- 
able unto him. Ged hath also decreed to grant pardon 
unto every repentant sinner; and yet the prayer is grateful 
unto him, wherein either the penitent doth pray for himself, 
or another for him, that God would be pleased to accept 
his repentance. God hath decreed also and promised not 
to forsake his Church, and to be present with councils law- 
fully assembled; yet the prayer notwithstanding is grateful 
unto God, and the hymns, whereby his presence and favour 
and grace is implored both for the council and the Church.” 
And whereas it might be objected, that howsoever the Church 
may sometimes pray for those things which she shall certainly 
receive, yet she doth not pray for those things which she 
hath already received; and this she hath received, that those 
souls shall not be damned, seeing they have received their 


74 Sepissime petuntur illa que certo | sumere, decrevitque tempus quo venturus 
sciuntur eventura ut petuntur; et hujus | erat; et grate illi fuerunt orationes sanc- 
rei plurima sunt testimonia. Alphons. | torum pro sua incarnatione et adventu 
Castr. contr. Heres. lib. xii. de Purgator. | orantium. Decrevit etiam Deus omni pec- 
Hares. 111. catori peenitenti veniam dare, et tamen 

75 One whereof may be that prayer of | grata est illa oratio qua vel ipse penitens 
the Prophet in the 9th of Daniel, where- | pro se, vel alius pro illo orat, ut ejus peni- 
upon St Jerome writeth thus: In cinere | tentiam Deus acceptare dignetur. Decre- 
et sacco postulat impleri quod promiserat | vit etiam Deus, et promisit, ecclesiam suam 
Deus; non quo incredulus esset futuro- | nondeserere, et conciliis legitimecongrega- 
rum, sed ne securitas negligentiam, et | tis adesse; et tamen grata est Deo oratio 
negligentia pareret offensam. et hymni, quibus ejus presentia et favor 

76 Gaudet Deus orari etiam pro his, | et gratia ipsi concilio et ecclesie implora- 
que alioqui facturus esset. Decreverat tur. Jo. Medin. de Penit, Tract. vi. 
enim Deus post peccatum Ade carnem Quest. V1. Codicis de Oratione. 





vit. | OF PRAYER FOR THE DEAD. 187 
sentence, and are most secure from damnation; the Cardinal 
replieth, that this objection may easily be avoided: ‘ “For 
although those souls,” saith he, “ have received already their 
first sentence in the particular judgment, and by that sen- 
tence are freed from hell, yet doth there yet remain the 
general judgment, in which they are to receive the second 
sentence. Wherefore the Church, praying that those souls 
in the last judgment may not fall into darkness, nor be 
swallowed up of hell, doth not pray for the thing which 
the soul hath, but which it shall receive.” Thus these men, 
labouring to shew how the prayers for the dead used in their 
Church may stand with their conceits of purgatory, do 
thereby inform us how the prayers for the dead used by 
the ancient Church may stand well enough without the 
supposal of any purgatory at all. For if we may pray for 
those things which we are most sure shall come to pass, and 
the Church, by the adversary’s own confession, did pray 
accordingly that the souls of the faithful might escape the 
pains of hell at the general judgment, notwithstanding they 
had certainly been freed from them already by the sentence 
of the particular judgment; by the same reason, when the 
Church in times past besought God to “ “remember all 
those that slept in the hope of the resurrection of everlasting 
life,” which is the form of prayer used in the Greek Litur- 
gies, and to give unto them rest, and to bring them unto the 
place where the light of his countenance should shine upon 
them for evermore, why should not we think that it desired 
these things should be granted unto them by the last sentence 
at the day of the resurrection, notwithstanding they were 
formerly adjudged unto them by the particular sentence at 
the time of their dissolution ? 

For as “that which shall befall unto all at the day of 
judgement is accomplished in every one at the day of his 
death ;” so, on the other side, whatsoever befalleth the soul 


77 Nam etsi anime purgatorii jam ac- 
ceperint primam sententiam in judicio 
particulari, eaque sententia libere sint a 
Gehenna; tamen adhuc superest judicium 
generale, in quo secundam sententiam 
accepture sunt. Quocirca ecclesia orans 
ne in judicio extremo anime 111: cadant in 


obscurum, neveabsorbeantura Tartaro,non | 


orat pro care quam accepit, sed pro ea quam 
acceptura est anima. Lellarmin. ut supra, 

78 Μνήσθητι πάντων τῶν προκεκοιμη- 
μένων ἐπ᾽ ἐλπίδι ἀναστάσεως ζωῆς αἰ- 
wviov. Liturg. Basil. et Chrysost. 

79 Quod enim in die judicii futurum est 
omnibus, hoc in singulis die mortis imple- 
tur. Hieronym. in Joel. cap. ii, 


188 ANSWER TO A JESUITS CHALLENGE. [ cHAP. 


of every one at the day of his death, the same is fully accom- 
plished upon the whole man at the day of the general 
judgment. Whereupon we find that the Scriptures every- 
where do point out that great day unto us, as the time 
wherein mercy and forgiveness, rest and refreshing, joy 
and gladness, redemption and salvation, rewards and crowns, 
shall be bestowed upon all God’s children. As in 2 Tim. 
i. 16, 18, The Lord give mercy unto the house of Onesi- 
phorus: the Lord grant unto him that he may find mercy 
of the Lord in that day. 1 Cor. i. 8, Who shall also confirm 
you unto the end, that ye may be blameless in the day of 
our Lord Jesus Christ. Acts il. 19, Repent ye therefore, 
and be converted, that your sins may be blotted out, when 
the times of refreshing shall come from the presence of the 
Lord.. 2 Thess. 1. 6, 7, It is a righteous thing with God 
to recompense unto you which are troubled rest with us, 
when the Lord Jesus shall be revealed from heaven with 
his mighty angels. Philip. 11. 16, That I may rejoice in 
the day of Christ, that I have not run in vain, neither 
laboured in vain. 1 Thess. 11. 19, For what is our hope, 
or joy, or crown of rejoicing? are not even ye in the pre- 
sence of our Lord Jesus Christ at his coming? 1 Pet. 1. 5, 
Who are kept by the power of God through faith unto 
salvation, ready to be revealed in the last time. 1 Cor. v. 5, 
That the spirit may be saved in the day of the Lord Jesus. 
Kphes. iv. 30, Grieve not the holy S'pirit of God, whereby 
ye are sealed unto the day of redemption. Luke xxi. 28, 
When these things begin to come to pass, then look up, 
and lift up your heads; for your redemption draweth 
nigh. 2 ‘Yim. iv. 8, Henceforth there is laid up for me 
a crown of righteousness, which the Lord, the righteous 
Judge, shall give me at that day; and Luke xiv. 14, Thou 
shalt be recompensed at the resurrection of the just. 

And that the Church, in her offices for the dead, had 
special respect unto this time of the resurrection, appeareth 
plainly, both by the portions of Scripture appointed to be read 
therein, and by divers particulars in the prayers themselves, 
that manifestly discover this intention. For there ‘ “the 


80°01 X i Tas ἐ Ts θείοις No- ἱερῶς ζδουσι Tas ὁμολό cal ταὺυ- 
λειτουργοὶ τὰς ἐν τοῖς θείοις Xo τες, ἱερῶς ἄδουσι τὰς ὁμολόγους καὶ ταὺ 
γίοις ἐμφερομένας ἀψευδεῖς ἐπαγγελίας  τοδυνάμους τῶν Ψαλμικῶν λογίων wéas. 
περὶ τῆς ἱερᾶς ἡμῶν ἀναστάσεως ἀναγνόν- | Dionys. Hierarch. Ecclesiast, cap. 7. 


vit. | OF PRAYER FOR THE DEAD. 189 


ministers,” as the writer of the Ecclesiastical Hierarchy 
reporteth, ‘read those undoubted promises which are 
recorded in the divine Scriptures of our divine resurrec- 
tion, and then devoutly sang such of the sacred Psalms as 
were of the same subject and argument.” And so accord- 
ingly in the Roman Missal, the lessons ordained to be read 
for that time are taken from 1 Cor. xv. Behold, I tell you 
a mystery; We shall all rise again, &c. John v. The hour 
cometh wherein all that are in the graves shall hear his 
voice, and they that have done good shall come forth wnto 
the resurrection of life, &c. 1 Thess. iv. Brethren, we 
would not have you ignorant concerning them that sleep, 
that ye sorrow not, as others which have no hope. John xi. 
I am the resurrection and the life: he that believeth in 
me, although he were dead, shall live. 2 Macab. xii. Judas 
caused a sacrifice to be offered for the sins of the dead, 
justly and religiously thinking of the resurrection. John vi. 
This is the will of my Father that sent me, that every one 
that seeth the Son and believeth in him may have life 
everlasting: and I will raise him up at the last day. And, 
He that eateth my flesh, and drinketh my blood, hath life 
everlasting: and I will raise him up at the last day. And 
lastly, Apocal. xiv. I heard a voice from heaven, saying 
unto me, Write, Blessed are the dead which die in the 
Lord, from henceforth now, saith the Spirit, that they 
may rest from their labours; for their works follow them. 
Wherewith the sequence also doth agree, beginning, 


81 Dies iraa, dies illa, 
Solvet seclum in favilla, 
Teste David cum Sibylla: 

and ending, 

Lacrymosa dies illa, 
Qua resurget ex favilla 
Judicandus homo reus ; 
Huie ergo parce Deus. 
Pie Jesu Domine, 
Dona eis requiem. 


Tertullian, in his book de Monogamia, which he wrote 
after he had been infected with the heresy of the Montanists, 


81 Missal. Roman. in-Commemorat. omnium Fidelium Defunctorum. 


ANSWER TO A JESUIT’S CHALLENGE. [cHap. 


190 
speaking of the prayer of a widow for the soul of her deceased 
husband, saith, that ‘ “she requesteth refreshing for him, 
and a portion in the first resurrection.” Which seemeth 
to have some tang of the error of the Millenaries, (where- 
unto not “Tertullian only with his “Prophet Montanus, 
but “Nepos also, and “¢Lactantius, and divers other doctors 
of the Church did fall), who, misunderstanding the prophecy 
in the 20th of the Revelation, imagined that there should be 
a first resurrection of the just, that should reign here a thou- 
sand years upon earth; and after that a second resurrection 
of the wicked at the day of the general judgment. ‘“ *'They 
that come not to the first resurrection, but are reserved to 
the second, shall be burned until they fulfil the times 
betwixt the first and the second resurrection; or if they 
have not fulfilled them, they shall remain longer in punish- 
ment. And therefore let us pray that we may obtain to 
have our part in the first resurrection,” saith St Ambrose. 
Hence, in a certain Gothic Missal, I meet with two several 
exhortations made unto the people to pray after this form: 
the one, that God would ‘ “vouchsafe to place in the 
bosom of Abraham the souls of those that be at rest, and 
admit them unto the part of the first resurrection; the 
other, which I find elsewhere also repeated in _ particular, 
that “he would ‘ place in rest the spirits of their friends 


82 Enimvero et pro anima ejus orat, et | isti urentur donec impleant tempora inter 


refrigerium interim adpostulat ei, et in 
prima resurrectione consortium. Tertull. 
de Monogam. cap. 10. 

83 Td. de Resurrect. Carnis, cap. 25. 

®4 Td. advers. Marcion. lib. iii. cap. ult. 

8 Sicut Nepos docuit, qui primam jus- 
torum resurrectionem et secundam im- 
piorum confinxit. Gennad. de Ecclesiast. 
Dogmat.cap. 55. Idem in Catalogo Scrip- 
tor. Ecclesiastic. de Tichonio Donatista. 
Mille annorum regni in terra justorum, 
post resurrectionem futuri, suspicionem 
tulit; neque duas in carne mortuorum re- 
surrectiones futuras, unam justorum, et 
aliam injustorum, sed unam et semel om- 
nium, ostendit. 

86 Lactant. Institut. 
cap. 21, 24, et 26. 

87 Qui non veniunt ad primam resur- 
rectionem, sed ad secundam reservantur, 


Divin. lib. vii. 





primam et secundam resurrectionem ; aut 
si non impleverint, diutius in supplicio 
permanebunt: ideo ergo rogemus ut in 
prima resurrectione partem habere merea- 
mur. Ambros. in Psal. i. 5. 

88 @uiescentium animas in sinu A brahe 
collocare dignetur, et in partem prime 
resurrectionis admittat. Missal. Gottic. 
Tom. vi. Bibliothec. Patr. edit. Paris. 
ann. 1589, col. 251. 

89 Deum judicem universitatis, Deum 
celestium et terrestrium et infernorum, 
fratres dilectissimi, deprecemur pro spiri- 
tibus carorum nostrorum, qui nos in 
Dominica pace precesserunt; ut eos 
Dominus in requie collocare dignetur, et 
in parte prime resurrectionis resuscitet. 
Ibid. col. 257; Gregor. Oper. Tom. v. 
col. 228, edit. Paris.; Preces Ecclesiast. 
a Gregor. Cassandro collect. p. 385, Oper. 


vit. | OF PRAYER FOR THE DEAD. 101 
which were gone before them in the Lord’s peace, and 
raise them up in the part of the first resurrection.” And, 
to come nearer home, Asserius Menevensis, writing of the 
death and burial of A€thelred, King of the West Saxons, 
and Burghred, King of the Mercians, saith, that they 
** expect the coming of the Lord and the first resurrection 
with the just.” The like doth Abbo Floriacensis also write 
of our “Cuthbert. Which, how it may be excused other- 
wise, than by saying that at the general resurrection the 
dead in Christ shall rise first, and then the wicked shall 
be raised after them, and by referring the first resurrection 
unto the “resurrection of the just, which shall be at that 
day, “I cannot well resolve. For certain it is, that the first 
resurrection, spoken of in the 20th chapter of the Revela- 
tion of St John, is the resurrection of the soul from the 
death of sin and error in this world; as the second is the 
resurrection of the body out of the dust of the earth in the 
world to come; both which be distinctly laid down by our 
Saviour in the fifth chapter of the Gospel of St John; the 
first in the 25th verse, T'he hour is coming, and now is, when 
the dead shall hear the voice of the Son of God, and they 
that hear shall live; the second in the 28th and 29th, Mar- 
vel not at this: for the hour is coming, in which all that 
are in the grave shall hear his voice, and shall come forth: 
they that have done good, unto the resurrection of life; and 
they that have done evil, unto the resurrection of damnation. 
And to this general resurrection, and to the judgment 
of the last day, had the Church relation in her prayers; 
some patterns whereof it will not be amiss to exhibit here, 
in these examples following: ‘Although the condition of 
90 Adventum Domini et primam cum 
justis resurrectionem exspectant. Asser. 


de Elfredi Rebus Gestis, ann. 871 et 874. 
91. Sanctus Domini Cuthbertus incom- 


suo ordine resurgat; considerandum est 
tamen propter illum sermonem Johannis, 
(Apocal. xx.), ne forte dividi omnis resur- 
rectionis ratio in duas partes possit, id est, 


parabilis confessor et episcopus non solum 
adhuc exspectat diem prime resurrectio- 
nis incorrupto corpore ; sed etiam perfusus 
quodam blando tempore. Abbo Floriac. 
Prefat. in Vitam S. Eadmundi Regis, ad 
Dunstanum. 

92 1 Thess. iv. 6, 98. Luke xiv. 14. 

94 Tta Origenes, in Esai. lib. xxviii. 
citatus in Pamphili pro eo Apologia: 
Licet omnes resurgant, et unusquisque in 





in eos qui salvandi sunt justos, et in eos 
qui cruciandi sunt peccatores: ut sit una 
quidem bonorum, que dicitur prima; illa 
vero que est miserorum, secunda dicatur. 
Hieronym. in Psal.i.5. Sinon resurgunt 
peccatores in concilio justorum ; diversa 
est peccatorum justorumque resurrectio. 
95. Quamvis humano generi mortis illata 
conditio pectora nostra mentesque contris- 
tet; tamen clementie tue dono spe fu- 


192 ANSWER. TO A JESUITS CHALLENGE. [ CHAP. 
death brought in upon mankind doth make our hearts and 
minds heavy; yet, by the gift of thy clemency, we are raised 
up with the hope of future immortality; and being mindful 
of eternal salvation, are not afraid to sustain the loss of 
this light. For by the benefit of thy grace, life is not 
taken away to the faithful, but changed; and _ the souls 
being freed from the prison of the body, abhor things mortal 
when they attain unto things eternal. Wherefore we beseech 
thee that thy servant N., being placed in the tabernacles of 
the blessed, may rejoice that he hath escaped the straits of 
the flesh, and in the desire of glorification expect with con- 
fidence the day of judgment.” ‘Through Jesus Christ 
our Lord, whose holy passion we celebrate without doubt 
for immortal and well resting souls; for them especially 
upon whom thou hast bestowed the grace of the second 
birth; who, by the example of the same Jesus Christ our 
Lord, have begun to be secure of the resurrection. For 
thou, who hast made the things that were not, art able to 
repair the things that were; and hast given unto us evidences 
of the resurrection to come, not only by the doctrine of 
the Prophets and Apostles, but also by the resurrection of 
the same thy only begotten Son our Redeemer.” “Ὁ God, 
who art the Creator and Maker of all things, and who art 
the bliss of thy saints, grant unto us who make request unto 


ture immortalitatis erigimur ; ac memores 
salutis 2terne, non timemus lucis hujus 
sustinere jacturam, quoniam beneficio gra- 
tie tue fidelibus vita non tollitur, sed 
mutatur: atque anime, corporeo ergastulo 
liberate, horrent mortalia dum immorta- 
lia consequuntur. Unde quesumus ut 
famulus tuus N., in tabernaculis beatorum 
constitutus, evasisse se carnales glorietur 
angustias, diemque judicii cum fiducia 
voto glorificationis exspectet. Prefat. an- 
tiqu. edit. Colon. ann. 1580, num. 106; 
Tom. 11. Liturgic. Pamel. p. 608; et 
Tom. v. Oper. Gregorii, edit. Paris. col. 
233. Habetur et prior Prefat. hujus pars 
in Missa Ambrosiana, Tom. 1. Liturg. 
Pamel. p. 450, 451; posterior in altera 
Prefat. ibid. p. 449, et Oper. Gregor. 
col. 232, a. 

°° Per Christum Dominum nostrum, 
cujus sacram passionem pro immortalibus 








et bene quiescentibus animabus sine dubio 
celebramus ; pro his precipue, quibus se- 
cundz nativitatis gratiam prestitisti; qui 
exemplo ejusdem Jesu Christi Domini 
nostri cceperunt esse de resurrectione se- 
curi. Quippe qui fecisti que non erant, 
potes reparare que fuerant; et resurrec- 
tionis future nobis documenta non solum 
per propheticam et apostolicam doctrinam, 
sed per ejusdem unigeniti tui, Redempto- 
ris nostri, resurrectionem dedisti. Prefat. 
antiqu. 107 et 112, Grimold. Sacrament. ; 
Tom. 11. Liturg. Pamel. p. 460, 461; et 
Tom. v. Oper. Gregor. col. 235. 

°7 Deus, qui universorum es Creator 
et Conditor, quique tuorum es beatitudo 
sanctorum, presta nobis petentibus, ut 
spiritum fratris nostri, corporis nexibus 
absolutum, in beata resurrectione facias 
presentari. Prec. Ecclesiast. Cassandr. 
Oper. p.385; Tom. v. Gregor. col. 228, e. 


vit. | OF PRAYER FOR THE DEAD. 193 
thee, that the spirit of our brother, who is loosed from the 
knot of his body, may be presented in the blessed resurrec- 
tion of thy saints.” <‘“*O almighty and merciful God, we 
do entreat thy clemency, forasmuch as by thy judgment we 
are born and made an end, that thou wilt receive into ever- 
lasting rest the soul of our brother, whom thou of thy piety 
hast commanded to pass from the dwelling of this world, 
and permit him to be associated with the company of thine 
elect, that together with them he may remain in everlasting 
bliss without end.” «* “Eternal God, who in Christ thine 
only begotten Son our Lord hast given unto us the hope 
of a blessed resurrection; grant, we beseech thee, that the 
souls for which we offer this sacrifice of our redemption 
unto thy Majesty, may of thy mercy attain unto the rest 
of a blessed resurrection with thy saints.” “!Let this 
communion, we beseech thee, O Lord, purge us from sin; 
and give unto the soul of thy servant N. a portion in the 
heavenly joy, that, being set apart before the throne of the 
glory of thy Christ with those that are upon the right 
hand, it may have nothing common with those that are 
upon the left.” ‘1 Through Christ our Lord: at whose 
coming, when thou shalt command both the peoples to appear, 
command thy servant also to be severed from the number 
of the evil; and grant unto him that he may both escape 
the flames of everlasting punishment, and obtain the rewards 


of a righteous life,” &c. Lastly, Abbot Berengosius, speak- 


°° Omnipotens et misericors Deus, tuam | pervenire mereantur. Pref. antiqu. 110, 


deprecamur clementiam, quia judicio tuo 
et nascimur et finimur, ut animam fratris 
nostri, quem tua pietas de incolatu hujus 
mundi transire precepit, in requiem eter- 
nam suscipias, et in consortio electorum 
tuorum in resurrectione sociari permittas, 
ut in eterna beatitudine una cum illis sine 
fine permaneat. Alcuin. Offic. per Ferias, 
Oper. p. 230, 231, collat. cum simili, Tom. 
v. Gregor. col. 228, c. d.; et in Operib. 
Cassandr. p. 385. 

*° ARterne Deus, qui nobis in Christo 
unigenito Filio tuo Domino nostro spem 
beate resurrectionis concessisti; preesta, 
quesumus, ut anime pro quibus hoc sa- 
crificium redemptionis nostre tue offeri- 
mus majestati, ad beate resurrectionis 
requiem, te miserante, cum sanctis tuis 


edit. Colon. ann. 1530, Tom. 11. Liturg. 
Pamel. p. 609; Tom. v. Gregor. col. 
236, e. 

100 Hee nos communio, quesumus, 
Domine, purget a crimine; et anime fa- 
muli tui NM. celestis gaudii tribuat con- 
sortium, ut ante thronum glorie Christi 
tui segreyata cum dextris, nihil commune 
habeat cum sinistris. Tom. v. Gregor. 
col. 233, c. 

101 Per Christum Dominum nostrum: 
in cujus adventu, cum geminam jusseris 
sistere plebem, jubeas et famulum tuum a 
numero discerni malorum. Quem una 
tribuas pene eterne evadere flammas, et 
juste potius adipisci premia vite, &c. 
Offic. Ambrosian. Tom. 1.; Liturg. Pa- 
mel. p. 450. 

N 


194 ANSWER TO A JESUIT’S CHALLENGE. [oHar. 
ing of Constantine the Great, ‘ '*Forasmuch,” saith he, 
‘©as hitherto he hath not the full perfection of his future 
rest, but rather doth hope as yet with us to find a better 
resurrection, we are to pray that he who by his blood was 
pleased to sanctify the banner of the quickening cross, would 
hereafter bring unto perfect rest both us and him.” 

In these and other prayers of the like kind, we may 
descry evident footsteps of the primary intention of the 
Church in her supplications for the dead; which was, that 
the whole man, not the soul separated only, might receive 
public remission of sins and a solemn acquittal in the judg- 
ment of that great day, and so obtain both a full escape from 
all the consequences of sin, ‘the last enemy being now 
destroyed, and death swallowed up in victory, and a perfect 
consummation of bliss and happiness. All which are com- 
prised in that short prayer of St Paul for Onesiphorus, 
though made for him while he was alive, ' The Lord grant 
unto him that he may find mercy of the Lord in that day. 
Yea, divers prayers for the dead of this kind are still retained 
in the Roman Offices; of which the great Spanish Doctor, 
Johannes Medina, thus writeth: ‘'° Although I have read 
many prayers for the faithful deceased which are contained 
in the Roman Missal, yet have I read in none of them 
that the Church doth petition that they may more quickly 
be freed from pains; but I have read that in some of them 
petition is made that they may be freed from everlasting 
pains.” For beside the common prayer that is used in the 


Mass for the commemoration 
that ““ Christ would free them 


102 Quoniam ipse future quietis plena- 
riam nondum habet perfectionem, sed 
nobiscum potius meliorem adhuc sperat 
invenire resurrectionem, orandum est no- 
bis ut ipse, qui per sanguinem suum vivi- 
fice crucis voluit sanctificare vexillum, 
ad perfectam requiem nos perducat quan- 
doque et illum. Berengos. de Invent. et 
Laude Crucis, lib. ii. cap. 11. Cwm quo 
conferendum et illud Cassiodori, in Psal. 
xxiv. Quia justis hominibus exutis cor- 
pore non statim perfecta beatitudo datur, 
quz sanctis in resurrectione promittitur 5 
animam tamen ejus dicit in bonis posse 





of all the faithful deceased, 
from the mouth of the lion, 


remorari, quoniam etsi adhuc premia εἰ]: 
suspensa sunt, que nec oculus vidit, nec 
auris audivit, nec in cor hominis ascendit, 
modo tamen futuri premii certissima spei 
delectatione pascuntur. 

108 1 Cor. xv. 26, 54. 

10S 2 ΠΤ 1 119: 

105 tsi quamplures orationes fidelium 
defunctorum legerim, que in Missali Ro- 
mano continentur, in nulla tamen earum 
legi per ecclesiam peti, ut citius a peenis 
liberentur ; legi tamen in nonnullis peti, 
ut ab eternis penis liberentur. Johan. 


Medin. in Codice de Oratione, Quest. v1. 


vir. | OF PRAYER FOR THE DEAD. 195 
that hell may not swallow them up, and that they may not 
fall into the place of darkness,” this prayer is prescribed 
for the day wherein the dead did depart out of this life: 
“0 God, whose property is always to have mercy and 
to spare, we most humbly beseech thee for the soul of 
thy servant N. which this day thou hast commanded to 
depart out of this world, that thou mayest not deliver it 
into the hands of the enemy, nor forget it finally; but 
command it to be received by the holy angels, and brought 
unto the country of paradise; that because he hath trusted 
and believed in thee, he may not sustain the pains of hell, 
but possess joys everlasting.” Which is a direct prayer, 
that the soul of him which was then departed might imme- 
diately be received into heaven, and escape, not the tem- 
porary pains of purgatory, but the everlasting pains of hell. 
For howsoever the new reformers of the Roman Missal have 
put in here panas inferni, under the generality peradven- 
ture of the term of the “ pains of hell” intending to shroud 
their purgatory, which they would have men believe to be 
one of the lodges of hell; yet in the ‘old Missal which 
Medina had respect unto, we read expressly panas ceternas, 
ἐς everlasting pains ;” which by no construction can be referred 
unto the pains of purgatory. And to the same purpose, 
in the book of the ceremonies of the Church of Rome, at the 
exequies of a Cardinal, a prayer is appointed to be read, 
that by the assistance of God’s grace he might “ '“escape 
the judgment of everlasting revenge, who, while he lived, 
was marked with the seal of the holy Trinity.” 

Again, ‘‘'’there be other prayers,” saith Medina, 
** wherein petition is made, that God would raise the soul 
of the dead in their bodies unto bliss at the day of judg- 
ment.” Such, for example, is that which is found in the 


106 Deus, cui proprium est misereri sem- 
per et parcere, te supplices exoramus pro 
anima famuli tui WM. quam hodie de hoc 
seculo migrare jussisti, ut non tradas eam 
in manus inimici, neque obliviscaris in 
finem; sed jubeas eam a sanctis angelis 
suscipi, et ad patriam paradisi perduci; ut, 
quia in te speravit et credidit, non poenas 
inferni sustineat, sed gaudia eterna possi- 
deat. Orat. in die obitus seu depositionis 
defuncti, in Missali Romano reformato. 





107 Missal. Rom. edit. Paris. ann. 1529. 

108 Gratia tua illi succurrente, merea- 
tur judicium evadere ultionis externa, qui 
dum viveret insignitus est signaculo sanc- 
te Trinitatis. Sacr. Ceremoniar. Rom. 
Eccles. lib. 1. sect. 15, cap. 1, fol. 152, Ὁ. 
edit. Colon. ann. 1574. 

109 Sunt aliz orationes in quibus peti- 
tur, ut Deus animas defunctorum in cor- 
poribus ad beatitudinem in die judicii 
Jo. Medin. ut supra. 

NZ 


suscitet. 


196 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
Roman Missal: ‘*'' Absolve, we beseech thee, O Lord, 
the soul of thy servant from all the bond of his sins, that 
in the glory of the resurrection being raised among thy 
saints and elect, he may breathe again,” or be refreshed. 
And that other in the Roman Pontifical: “0 God, unto 
whom all things do live, and unto whom our bodies in dying 
do not perish, but are changed for the better, we humbly 
pray thee that thou wouldst command the soul of thy 
servant N. to be received by the hands of thy holy angels, 
to be carried into the bosom of thy friend the Patriarch 
Abraham, and to be raised up at the last day of the great 
judgment ; and whatsoever faults by the deceit of the devil 
he hath incurred, do thou of thy pity and mercy wash away 
by forgiving them.” Now, forasmuch as it is most certain 
that all such as depart in grace, as the adversaries acknow- 
ledge that all in purgatory do, are sure to escape hell, and 
to be raised up unto glory at the last day, Medina per- 
plexeth himself exceedingly in according these kind of 
prayers with the received grounds of purgatory; and after 
much agitation of the business to and fro, at last resolveth 


upon one of these two desperate conclusions. 


ing these ‘ ‘prayers which 


110 Absolve, quesumus, Domine, ani- 
mam famuli tui ab omni vinculo delicto- 
rum, ut in resurrectionis gloria inter sanc- 
tos et electos tuos resuscitatus respiret. 
Orat. pro Defunct. in Missali Romano, 
vetere et novo; nec non in Gregorii Sacra- 
mentario; Tom. 11. Liturgic. Pamelii, 
p. 386; et Tom. v. Oper. Gregor. edit. 
Paris. col. 229, 230. Similis etiam ora- 
tiuncula habetur in Gregorii Antiphona- 
vio, p. 175, Pamelii, col. 62, edit. Paris. 
Erue, Domine, animas eorum ab omni 
vinculo delictorum, ut in resurrectionis 
gloria inter sanctos tuos resuscitari me- 
reantur. 

11 Deus, cui omnia vivunt, et cui non 
pereunt moriendo corpora nostra, sed mu- 
tanturin melius, te supplices deprecamur, 
ut suscipi jubeas animam famuli tui WV. 
per manus sanctorum angelorum tuorum, 
deducendam in sinu amici tui Abrahe 
Patriarche, resuscitandamque in novissi- 
mo judicii magni die; et quicquid vitio- 
rum, diabolo fallente, contraxit, tu pius 


That touch- 
Church for 


are made in the 


et misericors abluas indulgendo. Pontific. 
Roman. Clem. viit. jussu edit. Rome, 
ann. 1595, p. 685, et Venet. ann. 1572, 
fol. 226, col. 4; lib. i. Sacr. Ceremoniar. 
Rom. Eccles. sect. 15, cap. 1, fol. 153, b. 
edit. Colon.; Tom. v. Oper. Gregorii, 
col. 227, edit. Paris.; Prec. Ecclesiast. a 
G. Cassandro edit. p. 384, Operum. 

12 Respondetur, quantum ad orationes 
que pro defunctis in ecclesia fiunt, posse 
primo dici, non esse necessarium omnes 
eas ab omni ineptudine excusare. Multa 
enim in ecclesia legi permittuntur, que 
quamvis non omnino vera sint, vel omnino 
apta, conferunt tamen ad fidelium devo- 
tionem excitandam et augendam. Talia 
multa credendum est contineri in historiis 
non sacris, et in legendis sanctorum, et in 
opinionibus doctorum et scripturis; que 
omnia tolerantur in ecclesia interim, dum 
super illis nulla movetur questio, nullum- 
que insurgit scandalum. Ac proinde non 
mirum in orationibus predictis aliquid 
minus aptum contineri, et ab ecclesia tole- 


vil. | OF PRAYER FOR THE DEAD. 197 
the dead, it may first of all be said, that it is not necessary 
to excuse them all from all unfitness. For many things 
are permitted to be read in the Church, which although 
they be not altogether true, nor altogether fit, yet serve 
for the stirring up and increasing the devotion of the faith- 
ful. Many such things,” saith he, ‘‘ we believe are con- 
tained in the histories that be not sacred, and in the legends 
of the saints, and in the opinions and writings of the doctors ; 
all which are tolerated by the Church in the mean time, 
while there is no question moved of them, and no scandal 
ariseth from them. And therefore it is no marvel, that 
somewhat not so fit should be contained in the foresaid 
prayers, and be tolerated in the Church, seeing such prayers 
were made by private persons, not by Councils, neither 
were approved at all by Councils.” 

And we easily do believe, indeed, that their offices and 
legends are fraught not only with untrue and unfit, but 
also with far worse stuff; neither is this any news unto us. 
Agobardus, Bishop of Lyons, complained, about 800 years 
ago, that the Antiphonary used in his church had ‘*'* many 
ridiculous and phantastical” things in it; that he was fain 
4to cut off from thence such things as seemed to be ‘either 
superfluous, or light, or lying, or blasphemous.” The like 
complaint was made not long since by Lindanus of the 
Roman Antiphonaries and Missals; | wherein ‘ not only 
apocryphal tales,” saith he, ‘out of the Gospel of Nico- 
demus and other toys are thrust in, but the very secret 
prayers themselves are defiled with most foul faults.” But 
now that we have the ““ ' Roman Missal restored according 
to the decree of the Council of Trent, set out by the com- 
mand of Pius V., and revised again by the authority of 


Tari, cum tales orationes facte sint a per- | 


sonis privatis, non a conciliis, nec per 
concilia omnino sunt approbate. Johan. 
Medin. ut supra. 

"3 Multa ridiculosa et phantastica. 
Agobard. ad Cantores Lugdunens. de 
Correct. Antiphonarii, p. 396, edit. Paris. 

‘4 Hac de causa et Antiphonarium pro 
viribus nostris magna ex parte correxi- 
mus; amputatis his, que vel superflua, 
vel levia, vel mendacia, aut blasphema 
videbantur. Id. ibid. p. 392. 





115 Ubi non apocrypha modo ex Evan- 
gelio Nicodemi et aliis nugis sunt infarta, 
sed ipse adeo secrete preces (imo ipse, pro 
pudor et dolor! canon et varians et redun- 
dans) sunt mendis turpissimis conspurca- 
te. Wil. Lindan. de Opt. Gen. Interpr. 
Script. lib. iii. cap. 3. 

116 Missale Romanum ex decreto sacro- 
sancti Concilii Tridentini restitutum, Pii 
v. Pont. Max. jussu editum, et Clementis 
VIII. auctoritate recognitum. 
1604, Paris. 1605. 


Rom. ann. 


198 ANSWER TO A JESUIT’S CHALLENGE. [ cHaP. 
Clemens VIII.,” I doubt much whether our Romanists 
will allow the censure which their Medina hath given of 
the prayers contained therein. And therefore if this will 
not please them, he hath another answer in store; of which 
though his countryman ' Mendoza hath given sentence 
that it is indigna viro theologo, ““ unworthy of any man 
that beareth the name of a divine,” yet such as it is you 
shall have it. Supposing, then, that the Church hath no 
intention to pray for any other of the dead but those that 
are detained in purgatory, this he delivereth for his second 
resolution: “ '*'The Church knowing that God hath power 
to punish everlastingly those souls by which, when they 
lived, he was mortally offended, and that God hath not 
tied his power unto the Scriptures and unto the promises 
that are contained in the Scripture, (forasmuch as he is 
above all things, and as omnipotent after his promises as 
if he had promised nothing at all,) therefore the Church 
doth humbly pray God, that he would not use this his 
absolute omnipotency against the souls of the faithful, which 
are departed in grace; therefore she doth pray that he 
would vouchsafe to free them from everlasting pains, and 
from revenge and the judgment of condemnation, and that 
he would be pleased to raise them up again with his elect.” 

But leaving our Popish doctors, with their profound 
speculations of the not limiting of God’s power by the 
Scriptures, and the promises which he hath made unto us 
therein, let us return to the ancient Fathers, and consider 
the differences that are to be found among them touching 
the place and condition of souls separated from their bodies. 
For, according to the several apprehensions which they had 
thereof, they made different applications and interpretations 


of the use of praying for 
intentions and devotions in 


7 Alphons. Mendoz. Controv. Theo- 
log. Quest. vi. Scholastic. num. 5. 

18 Sciens ecclesia Deum potestatem 
habere puniendi zternaliter animas illas 
per quas, cum viverent, fuerat mortaliter 
offensus ; quodque Deus potestatem suam 
non alligaverit scripturis, et promissis que 
in scriptura continentur; quandoquidem 


ipse super omnia est, et tam omnipotens | 





the dead; whose particular 
that kind must of necessity 


post promissa, ac si nil promisisset; ideo 
ecclesia simpliciter Deum orat, ne illa 
absoluta omnipotentia contra animas fide- 
lium, qui in gratia decesserunt, utatur ; 
ideo orat ut eas ab eternis penis et a 
vindicta et judicio condemnationis libe- 
rare, et ut eas cum suis electis re- 
suscitare, dignetur. Johan. Medina, ut 
supra. 


vi1.] OF PRAYER FOR THE DEAD. 199 
therefore be distinguished from the general intention of the 
whole Church. 

St Augustine, (that I may begin with him, who was, 
as the most ingenious, so likewise the most ingenuous of 
all others, in acknowledging his ignorance where he saw 
cause,) being to treat of these matters, maketh this preface 
beforehand unto his hearers: ‘Of hell neither have I 
had any experience as yet, nor you; and peradventure it 
may be that our passage may lie some other way, and not 
prove to be by hell. For these things be uncertain.” And 
having occasion to speak of the departure of Nebridius his 
dear friend: “ °Now he liveth,” saith he, ‘“‘in the bosom 
of Abraham; whatsoever the thing be that is signified by 
that bosom, there doth my Nebridius live.” But elsewhere 
he directly distinguisheth this bosom from the place of 
bliss into which the saints shall be received after the last 
judgment: “After this short life,” saith he, ‘ thou 
shalt not as yet be where the saints shall be, unto whom 
it shall be said, Come, ye blessed of my Father, receive the 
kingdom which was prepared for you from the beginning 
of the world. Thou shalt not as yet be there: who knoweth 
it not? But now thou mayest be there, where that proud 
and barren rich man in the midst of his torments saw afar 
off the poor man, sometimes full of ulcers, resting. Being 
placed in that rest, thou dost securely expect the day of 
judgment; when thou mayest receive thy body, when thou 
mayest be changed to be equal unto an angel.” And for 
the state of souls betwixt the time of the particular and 
general judgment, this is his conclusion in general: ‘ '™'The 


119. Tnfernum nec ego expertus sum ad- 
huc, nec vos; et fortassis alia via erit, et 
non per infernum erit. Incerta sunt enim 
hee. Augustin. in Psal. Lxxxv. 

120 Nunc 1116 vivit in sinu Abraham: 
quicquid illud est quod illo significatur 
sinu, ibi Nebridius meus vivit. Id. Con- 
fession. lib. ix. cap. 3. 

121 Post vitam istam parvam nondum eris 
ubi erunt sancti, quibus dicetur, Venite, 
benedicti Patris mei, percipite regnum 
quod vobis paratum est ab initio mundi. 
Nondum ibi eris: quis nescit? Sed jam 


rosum pauperem dives ille superbus et 
sterilis in mediis suis tormentis vidit a 
longe requiescentem. In illa requie po- 
situs, certe securus exspectas judicii diem ; 
quando recipias et corpus, quando immu- 
teris ut angelo equeris. Id. in Psalm. 
xxxvi. Cone. 1. 

122 'Tenrpus autem quod inter hominis 
mortem et ultimam resurrectionem inter- 
positum est, animas abditis receptaculis 
continet; sicut unaqueque digna est vel 
requie vel zrumna, pro eo quod sortita est 
in carne cum viveret. Id. Enchirid. ad 


-poteris ibi esse, ubi illum quondam ulce- | Laurent. cap. 108. 


200 ANSWER TO A JESUIT’S CHALLENGE. [ cHaAP. 
time that is interposed betwixt the death of man and the 
last resurrection containeth the souls in hidden receptacles, 
as every one is worthy either of rest or of trouble, according 
unto that which it did purchase in the flesh when it lived.” 
Into these hidden receptacles he thought the souls of God’s 
children might carry some of their lighter faults with them ; 
which being not removed would hinder them from coming 
into the kingdom of heaven, whereinto no polluted thing 
can enter, and from which, by the prayers and almsdeeds 
of the living, he held they might be released. But of 
two things he professed himself here to be ignorant. First, 
“S What those sins were which did so hinder the coming 
unto the kingdom of God, that yet by the care of good 
friends they might obtain pardon. Secondly, ‘* Whether 
those souls did endure any temporary pains in the interim 
betwixt the time of death and the resurrection. For how- 
soever in his one and twentieth book of the City of God, 
and the thirteenth and sixteenth chapters, (for the new patch 
which they have added to the four and twentieth chapter 
is not worthy of regard,) he affirm, that some of them do 
suffer certain purgatory punishments before the last and 
dreadful judgment; yet, by comparing these places with 
the ‘five and twentieth chapter of the twentieth book, it 
will appear, that by those purgatory punishments he under- 
standeth here the furnace of the fire of conflagration that 
shall immediately go before this last judgment, and, as he 
otherwhere describeth the effects thereof, ‘ °separate some 
unto the left hand, and melt out others unto the right.” 
Neither was this opinion of the reservation of souls in 
secret places, and the purging of them in the fire of confla- 
gration at the day of judgment, entertained by this famous 
Doctor alone: divers others there were that had touched 
upon the same string before him. Origen, in his fourth 


123 Sed quis iste sit modus, et que sint 
ipsa peccata, que ita impediunt perven- 
tionem ad regnum Dei, ut tamen sancto- 
rum amicorum meritis impetrent indul- 
gentiam; difficillimum est invenire, peri- 
culosissimum definire. Ego certe usque 
ad hoc tempus, cum inde satagerem, ad 
eorum indaginem pervenire non potui. 
Id. de Civitat. Dei, lib. xxi. cap. 27. 

124 See before, p. 159. 





125 Ex his que dicta sunt videtur evi- 
dentius apparere, in illo judicio quasdam 
quorundam purgatorias peenas futuras, &c. 
Verum ista questio de purgatoriis penis, 
ut diligentius pertractetur, in tempus aliud 
differenda est; nempe, ubi ad Jibrum xxi. 
perventum fuerit. 

1°6 Hoc aget caminus: alios in sinistram 
separabit, alios in dexteram quodammodo 
eliquabit. Aug. in Psal. ciii. Conc. 3. 


vil. | OF PRAYER FOR THE DEAD. 201 
book περὶ ἀρχῶν, as we have him translated by Ruffinus, 
(for both in the extracts selected out of him by St Basil 
and St Gregory, and in St Jerome’s 59th epistle ad Avitum, 
we find the place somewhat otherwise expressed,) saith, that 
«Ὁ “such as depart out of this world after the common course 
of death are disposed of according to their deeds and merits, 
as they shall be judged to be worthy, some into the place 
which is called hell, others into Abraham’s bosom, and 
through divers either places or mansions.” And in his com- 
mentaries upon Leviticus, he addeth further: ‘ ™ Neither 
have the Apostles themselves as yet received their joy; but 
even they do expect, that I also may be made partaker of 
their joy. For the saints departing from hence do not 
presently obtain the full rewards of their labours; but they 
expect us likewise, howsoever staying, howsoever slacking.” 
Then touching the purging of men after the resurrection, 
he thus delivereth his mind in his commentaries upon Luke: 
ςς 07 think that even after our resurrection from the dead 
we shall have need of a sacrament to wash and purge us; 
for none can rise without pollutions.” And upon Jeremy : 
“ς ΘΙ ΤΡ any one be saved in the second resurrection, he is 
that sinner which needeth the baptism of fire, which 15 
purged with burning, that whatsoever he hath of wood, hay, 
and stubble, the fire may consume it.” Which in his 5th 
book against Celsus he doth explicate more at large. 

Neither doth Tactantius shew himself to vary much 
from him in either of those points; for thus he writeth: 


27 Οἱ ἐντεῦθεν κατὰ τὸν κοινὸν θάνα- 
τον ἀποθνήσκοντες ἐκ τῶν ἐνταῦθα πε- 
πραγμένων οἰκονομοῦνται" εἰ κριθεῖεν 
ἄξιοι τοῦ καλουμένου χωρίου ἅδου, τόπων 
διαφόρων τυγχάνειν κατὰ τὴν ἀναλογίαν 
τῶν ἁμαρτημάτων. Origenis Philocalia, 
cap. 1. 

128 De hoc mundo secundum commu- 
nem istam mortem recedentes, pro actibus 
suis et meritis dispensantur prout digni 
fuerint judicati; alii quidem in locum 
qui dicitur infernus, alii in sinum Abra- 
he, et per diversa queque vel loca vel 
mansiones. Orig. de Principiis, lib. iv. 
cap. 2. 

129 Nondum receperunt letitiam suam, 
ne Apostoli quidem; sed et ipsi exspec- 





tant, ut et ego letitie eorum particeps 
fiam. Neque enim decedentes hinc sancti 
continuo integra meritorum suorum pre- 
mia consequuntur; sed exspectant etiam 
nos, licet morantes, licet desides. Id. 
Homil. vit. in Lev. cap. x. 

130 Ego puto quod et post resurrectio- 
nem ex mortuis indigeamus sacramento 
eluente nos atque purgante; nemo enim 
absque sordibus resurgere poterit. Id. in 
Luc. Homil. χιν. 

181 Si quis in secunda resurrectione ser- 
vatur, iste peccator est qui ignis indiget 
baptismo, qui combustione purgatur, ut 
quicquid habuerit lignorum, feeni, et sti- 
pula, ignis consumat. Id. in Jer. Hom. 
XIII. 


202 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


«When God shall judge the righteous, he will examine 
them by fire. Then they whose sins shall prevail, either in 
weight or number, shall be touched with the fire and burned ; 
but they whom perfect righteousness and the ripeness of virtue 
hath thoroughly seasoned, shall not feel that fire; for from 
thence have they something in them that will repel and put 
back the force of the fame. So great is the force of innocency, 
that that fire shall fly back from it without doing any harm, 
which hath received this power from God, that it may burn 
the wicked and do service to the righteous. Yet, notwith- 
standing, let no man think that the souls are presently 
judged after death. All of them are detained in one com- 
mon custody, until the time come wherein the great Judge 
doth make trial of their doings.” In like manner doth 
St Hilary write of the one part: “ All the faithful, when 
they are gone out of the body, shall be reserved by the 
Lord’s custody for that entry into the heavenly kingdom, 
being in the mean time placed in the bosom of Abraham, 
whither the wicked are hindered from coming by the gulf 
interposed betwixt them, until the time of entering into the 
kingdom of heaven do come.” And thus of the other: 
«Being to render an account of every idle word, shall 
we desire the day of judgment, wherein that unwearied fire 
must be passed by us, in which those grievous punishments 
for expiating the soul from sins must be endured?” for 
«“™to such as have been baptized with the Holy Ghost 


132 Sed et justos cum judicaverit, etiam | fideles omnes reservabuntur, in sinu sci- 
igni eos examinabit. Tum quorum pec- | licet interim Abrahe collocati, quo adire 
cata vel pondere vel numero prevaluerint, | impios interjectum chaos inhibet, quo- 
perstringentur igni atque amburentur: | usque introeundi rursum in regnum ccelo- 
quos autem plena justitia et maturitas | rum tempus adveniat. Hilar. in Psalm. 
virtutis incoxerit, ignem illum non sen- | cxx. 
tient; habent enim in se aliquidinde, quod 134 An, cum ex omni otioso verbo ratio- 
vim flamme repellat ac respuat. Tanta | nem sumus prestituri, diem judicii con- 
est vis innocentiz, ut ab ea ignis ille re- | cupiscemus, in quo nobis est ille indefessus 
fugiat innoxius, qui accepit a Deo hanc | ignis obeundus, in quo subeunda sunt 
potestatem, ut impios urat, justisobtempe- | gravia illa expiande a peccatis anime 
ret. Nec tamen quisquam putet animas | supplicia? Id. in Psalm. exviii. Octo- 
post mortem protinus judicari. Ommes | nar. 111- 


in una communique custodia detinentur, 135 Salutis igitur nostre et judicii tem- 
donee tempus adveniat quo maximus | pus designat in Domino dicens: [lle bap- 
Judex meritorum faciat examen. Lac- | tizabit vos in Spiritu Sancto et igni; quia 
tant. Institut. Divin. lib. vii. cap. 21. baptizatis in Spiritu Sancto reliquum sit 


'88 Exeuntes de corpore ad introitum | consummari igne judicii. Id. in Matt. 


illum regni ceelestis, per custodiam Domini | Canon. ΤΙ. 


vil. ] OF PRAYER FOR THE DEAD. 203 
it remaineth, that they should be consummated with the 
fire of judgment.” 

In St Ambrose also there are some passages to be found 
which seem to make directly for either of these points; as 
these for the former: “ The soul is loosed from the body, 
and yet after the end of this life it is held as yet im sus- 
pense, with the uncertainty of the future judgment; so 
that there is no end where there is thought to be an end.” 
ἐς 137We read in the books of Esdras, that when the day of 
judgment shall come, the earth shall restore the bodies of 
the deceased, and the dust shall restore the relics of the 
dead which do rest in the graves; and the habitacles shall 
restore the souls which were committed to them; and the 
most High shall be revealed upon the seat of judgment.” 
185 Also that Scripture ‘‘ nameth those habitacles of the souls 
promptuaries,” or secret receptacles ; “and meeting with the 
complaint of man, that the just which have gone before may 
seem to be defrauded, until the day of judgment, which 
is a very long time, of the reward due unto them, saith 
wonderfully, that the day of judgment is like unto a crown, 
wherein as there is no slackness of the last, so is there no 
swiftness of the first. For the day of crowning is expected 
by all; that within that day both they who are overcome 
may be ashamed, and they who do overcome may obtain 
the palm of victory.” “Therefore while the fulness of 
time is expected, the souls expect their due reward. Pain 
is provided for some of them, for some glory; and yet, in 
the mean time, neither are those without trouble, nor these 


136 Solvitur corpore anima, et post finem 
vite hujus adhuc tamen futuri judicii 
ambiguo suspenditur. Ita finis nullus 
ubi finis putatur. Ambr. de Cain et 
Abel, lib. ii. cap. 2. 

187 Siquidem et in Esdre libris legi- 
mus, quia cum venerit judicii dies, reddet 
terra defunctorum corpora, et pulvis reddet 
eas que in tumulis requiescunt relliquias 
mortuorum. Et habitacula, inquit, red- 
dent animas que his commendatz sunt ; 
et revelabitur Altissimus super sedem 
judicii. Ambros. de Bono Mortis, cap. x. 
ex. Iv. Esdr. vii. 32, 33. 

138. Denique et scriptura habitacula illa 
animarum promptuaria nuncupavit: que 


occurrens querele humane, eo quod justi 
qui precesserunt videantur usque ad ju- 
diciidiem, per plurimum scilicet temporis, 
debita sibi remuneratione fraudari, mira- 
biliter ait, corone esse similem judicii 
diem, in quo sicut novissimorum tarditas, 
sic non priorum yelocitas. Corone enim 
dies exspectatur ab omnibus; ut intra eum 
diem et victi erubescant, et victores pal- 
mam adipiscantur victorie. Id. ibid. ex. 
ιν. Esdr. iv. 35, et v. 41, 42. 

189 Ergo dum exspectatur plenitudo tem- 
poris, exspectant anime remunerationem 
debitam. Alias manet peena, alias gloria : 
et tamen nec 1118 interim sine injuria, nec 
iste sine fructu sunt, Ibid, 


204 ANSWER TO A JESUIT’S CHALLENGE. [cuar. 
without fruit.” And these for the latter: “ἍΤ ἢ fire 
shall the sons of Levi be purged, with fire Ezekiel, with 
fire Daniel. But these, although they shall be tried with 
fire, yet shall say, We have passed through fire and water. 
Others shall remain in the fire.” ‘“'!And if the Lord 
shall save his servants, we shall be saved by faith, yet saved 
as it were by fire. Although we shall not be burned up, yet 
shall we be burned.” ‘ After the end of the world, when 
the angels shall be sent to separate the good and the bad, 
this baptism shall be; when iniquity shall be burnt up 
by the furnace of fire, that in the kingdom of God the 
righteous may shine as the sun in the kingdom of their 
Father. And if any one be as Peter or as John, he is 
baptized with this fire.” Seeing therefore, ‘he that is 
purged here, hath need to be purged again there, let him 
purge us there also, when the Lord may say, Enter into 
my rest: that every one of us being burned with that 
flaming sword, not burned up, when he is entered into that 
pleasure of paradise, may give thanks unto his Lord, saying, 
Thou hast brought us into a place of refreshment.” 
Hereunto we may adjoin that observation of Suarez 
the Jesuit: “They who think that the souls of men are 
not judged at their death, nor do receive reward or punish- 
ment, but are reserved in hidden receptacles until the 
general Judgment, do consequently say, that as men do 


Intrate in requiem meam; ut unusquisque 
nostrum ustus romphea illa flammea, non 
exustus, introgressus in illam paradisi 


140 Tone ergo purgabuntur filii Levi, 
igne Ezekiel, igne Daniel. Sed hi etsi 
per ignem examinabuntur, dicent tamen, 


Transivimus per ignem et aquam. Alii 
in igne remanebunt. Id. in Psal. xxxvi. 

141 Et si salvos faciet Dominus servos 
suos, salvi erimus per fidem, sic tamen 
salvi quasi per ignem. Et si non exure- 
mur, tamen uremur. Id. ibid. 

142 Siquidem post consummationem se- 
culi, missis angelis qui segregent bonos et 
malos, hoc futurum est baptisma, quando 
per caminum ignis iniquitas exuretur, ut 
in regno Dei fulgeant justi, sicut sol in 
regno patris sui. Et si aliquis ut Petrus 
sit, ut Johannes, baptizatur hoc igni. Id. 
in Psalm. cxviii. Serm. 111. 

143 Sed quia hic purgatus, iterum ne- 
cesse habet illic purificari; illic quoque 
nos purificet, quando dicat Dominus, 


ameenitatem, gratias agat Domino suo, 
dicens, Induxisti nos in refrigerium. 
Id. ibid. Vide et Serm. xx. in eund. 
Psalm. exviii. et Enarrat. Psalm. i. supra 
p- 220. 

144 Qui opinantur animas hominum non 
judicari in morte, nec premium aut penam 
recipere, sed reservari in abditis recepta- 
culis usque ad judicium universale, con- 
sequenter dicunt, sicut non accipiunt ho- 
mines ultimum premium vel penam, ita 
neque etiam purgari, donec sit facta gene- 
ralis resurrectio et judicium ; ex quo satis 
consequenter dicere potuerunt, purgandos 
esse homines igne conflagrationis. Fr. 
Suarez. in 111. part. Thom. Quest. Lx. 
Art. 6, Disput. Lvit. sect. 1. 


vit. | OF PRAYER FOR THE DEAD. 205 
not receive their last reward or punishment, so neither are 
they also purged, until the general resurrection and judg- 
ment do come; from whence they might say with reason- 
able good consequence, that men are to be purged with 
the fire of conflagration.” And with as good consequence 
also may we further add, that prayers were not to be 
made for the delivery of the souls of the dead from any 
purgatory pains, supposed to be suffered by them betwixt 
the time of their death and their resurrection, which be 
the only prayers that are now in question. “ i nthe 
resurrection, when our works, like unto clusters of grapes, 
shall be cast into the probatory fire, as it were into the 
wine-press, every man’s husbandry shall be made mani- 
fest,” saith Gregorius Cerameus, sometime Archbishop of 
Tauromenium in Sicilia. And, “ΝΟ man as yet is 
entered either into the torments of hell, or into the kingdom 
of heaven, until the time of the resurrection of the bodies,” 
saith Anastasius Sinaita. Upon whom Gretser bestoweth 
this marginal annotation; that this is the ‘ “error of 
certain of the ancient and of latter Greece.” And we 
find it to be held indeed both by some of the ancient (as 
namely in Caius, who lived at Rome when Zephyrinus 
was Bishop there, and is accounted to be the author of 
the treatise falsely fathered upon Josephus, περὶ τῆς, τοῦ 
παντὸς αἰτίας, a large fragment whereof hath been lately 
published by Heeschelius in his notes upon Photius’s Biblio- 
theca,) and by the latter Grecians; in whose name Marcus 
Eugenicus, Archbishop of Ephesus, doth make this pro- 
testation against such of his countrymen as yielded to the 
definition of the Florentine Council: “ “We say, that nei- 
ther the saints do receive the kingdom prepared for them, 
and those secret good things, neither the sinners do as yet 


145” 


Ev τῇ παλιγγενεσίᾳ, τῶν ἔργων | tioris Grecia. Gretser. ibid. in margin. 


ἡμῶν δίκην βοτρύων τῷ δοκιμαστικῷ 
πυρὶ τεθέντων ὡς ἐν ληνῶ, κατάδηλος 
ἡ γεωργία ἑκάστου γίνεται. Gregor. 
Ceram. Homil. in Indictionis sive Novi 
Anni Principium. 

146 "Orr οὐδεὶς οὐδέπω οὐδὲ ἐν γεέννῃ 
οὐδὲ ἐν βασιλείᾳ εἰσῆλθεν, ἕως τοῦ και- 
pov τῶν σωμάτων ἀναστάσεως. Anastas. 
Sinait. (a/. Nicen.) Quest. ΧΟῚ. 

M47 Error veterum quorundam, et recen- 


p. 501, edit. Ingolstad. 
148 Kal ἡ ~ cy » ‘ € ’ ς 
jets μὲν οὔτε τοὺς ἁγίους 
; = eae , ae 
ἀπολαβεῖν τὴν ἡτοιμασμένην αὐτοῖς Ba- 
σιλείαν καὶ τὰ ἀπόῤῥητα ἀγαθὰ, οὔτε 
τοὺς ἁμαρτωλοὺς εἰς τὴν γεένναν ἐμπε- 
σεῖν ἤδη, φαμέν: ἀλλ᾽ ἐκδέχεσθαι τὸν 
ἴδιον ἑκατέρους κλῆρον, καὶ εἶναι τοῦτο 
καιροῦ τοῦ μέλλοντος μετὰ τὴν ἀνάστα- 
σιν καὶ τὴν κρίσιν. Οὗτοι δὲ μετὰ τῶν 
Λατίνων τοὺς μὲν αὐτίκα μετὰ θάνατον 


206 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
fall into hell; but that either of them do remain in expec- 
tation of their proper lot; and that this appertaineth unto 
the time that is to come after the resurrection and the 
judgment. But these men, with the Latins, would have 
these to receive presently after death the things they have 
deserved; but unto those of the middle sort, that is, 
to such as die in penance, they assign a purgatory fire, 
which they feign to be distinct from that of hell, that 
thereby, say they, being purged in their souls after death, 
they likewise may be received into the kingdom of hea- 
ven together with the righteots.” And therefore, as the 
Latins in their prayers for the dead, have respect to the 
delivery of souls out of purgatory, so. the Grecians in 
theirs have relation to that other state which is to deter- 
mine with the resurrection. As in that prayer of their 
Euchologe for example: “ “The body is buried in the 
earth, but the soul goeth in unknown places, waiting for 
the future resurrection of the dead; in which, O gracious 
Saviour, make bright thy servant, place him together with 
the saints, and refresh him in the bosom of Abraham :” the 
condition of which ‘ unknown places,” they do thus further 
explicate in another prayer: Forasmuch as by thy divine 
will thou hast appointed “'°the soul to remove thither, 
where it received the first being, until the common resur- 
rection, and the body to be resolved into that of which 
it was composed ; therefore do we beseech thee, the Father 
without beginning, and thine only begotten Son, and thy 


most holy and consubstantial 
thou wilt not permit thine own 


ἀπολαβεῖν ἤδη Ta Kat ἀξίαν ἐθέλουσι" 
Tots δὲ μέσοις, εἴτ᾽ οὖν τοῖς ἐν μετανοίᾳ 
τετελευτηκόσι, πὺρ αὐτοὶ καθάρσιον, ἕτε- 
ρόν τι τῆς γεέννης ὑπάρχον, ἀναπλάσαν- 
φησι, 


- ἢ : . pe 
καθαιρόμενοι Tas ψυχὰς μετὰ θάνατον 


, a μου τω. a?) ᾽ “Ὁ 
Tes αἀποδιδοῦσιν, ἵνα δι’ αὐτοῦ, 


ἐπὶ τὴν βασιλείαν καὶ αὐτοὶ μετὰ τῶν 
δικαίων ἀποκαταστῶσι. Marc. Ephesius, 
in Epistola Encyclica contra Concil. Flo- 
rentin. Vide et Gennadium Scholarium, 
in Defens. Concil. Florentin. cap. iii. sect. 2. 

149 έθαπται σῶμα μὲν ἐν γῇ, ἡ Ψυχὴ 





δὲ ἐν ἀδήλοις πορεύεται, προσαναμένουσα 
τὴν ἐσομένην νεκρῶν ἀνάστασιν" ἐν 1, 

, = 
φιλάνθρωπε σωτὴρ, λαμπρύνας τὸν δοῦ- 


and quickening Spirit, that 
workmanship to be swallowed 


λόν σου, ἁγίοις σύνταξον, καὶ ἐν κόλποις 
᾿Αβραὰμ διανάπαυσον. Eucholog. Grec. 


fol. 138. 

190 Tijy δὲ ψυχὴν ἐκεῖθεν χωρεῖν, ἔνθα 
καὶ TO εἶναι προσελάβετο, μέχρι τῆς 
κοινῆς ἀναστάσεως, καὶ τὸ σῶμα εἰς τὰ 
ἐξ ὧν συνετέθη ἀναλύεσθαι. Διὰ τοῦτο 
δεόμεθα τοῦ ἀνάρχου πατρὸς, καὶ TOU 
μονογενοῦς σου υἱοῦ, καὶ τοῦ παναγίου 
καὶ ὁμοουσίου καὶ ζωοποιοῦ σου πνεύμα- 
τος, ἵνα μὴ παρίδῃς τὸ σὸν πλάσμα 
καταποθῆναι τῇ ἀπωλείᾳ, ἀλλὰ τὸ σῶμα 
διαλυθῆναι εἰς Ta ἐξ ὧν συνετέθη, τὴν 
δὲ ψυχὴν καταταγῆναι ἐν TH χορῶ τῶν 


Ibid. fol. 151, Ὁ. 


δικαίων. 


vir. | OF PRAYER FOR THE DEAD. 207 
up in destruction, but that the body may be dissolved into 
that of which it was composed, and the soul placed in the 
quire of the righteous.” 

That ‘ barbarous impostor,” as °' Molanus rightly styleth 
him, who counterfeited a letter as written by St Cyril, 
Bishop of Jerusalem, unto St Augustine, touching the mira- 
cles of St Jerome, taketh upon him to lay down the precise 
time of the first arising of this opinion among the Gre- 
cians in this manner: ‘* After the death of most glorious 
Jerome a certain heresy or sect arose amongst the Grecians, 
and came to the Latins also, which went about with their 
wicked reasons to prove, that the souls of the blessed, until 
the day of the general judgment, wherein they were to be 
joined again unto their bodies, are deprived of the sight and 
knowledge of God, in which the whole blessedness of the saints 
doth consist; and that the souls of the damned in like man- 
ner until that day are tormented with no pains. | Whose 
reason was this: That as the soul did merit or sin with the 
body, so with the body was it to receive rewards or pains. 
Those wicked sectaries also did maintain, that there was no 
place of purgatory, wherein the souls which had not done 
full penance for their sins in this world might be purged. 
Which pestilent sect getting head, so great sorrow fell upon 
us, that we were even weary of our life.” Then he telleth a 
wise tale, how St Jerome, being at that time with God, for 
the confutation of this new-sprung heresy, raised up three 
men from the dead, after that he had first ‘* “led their 


souls into paradise, purgatory, and hell, to the end they 


151 Jo. Molan. Histor. Imag. lib. iii. 
cap. 36. 

152 Post obitum gloriosissimi Hierony- 
mi, quedam heresis inter Grecos, id est, 
secta surrexit, que ad Latinos devenit, 


bant etiam illius sectz nequissimi, nullum 
fore purgatorii locum, in quo anime, que 
nondum de suis peccatis in mundo plenam 
egissent penitentiam, purgarentur. Qua 
quidem secta pestifera crebrescente, tantus 


que suis nefandis nitebatur rationibus 
probare, quod anime beatorum usque ad 
universalis judicii diem, in quo eorum 
corporibus erant iterum conjungenda, vi- 
sione et cognitione divina, in qua tota 
constitit beatitudo sanctorum, privabun- 
tur; et damnatorum animz similiter ad 
diem illum nullis cruciabuntur penis. 
Quorum ratio talis erat: sicut anima cum 
corpore meruit vel peccavit, ita cum cor- 
pore recipit premia sive penas. Assere- 


in nos dolor irruit, ut nos amplius pigeret 
vivere. Pseudo-Cyrillus, Tom. 11. Ope- 
rum Augustini, Epist. ccv1. et sub finem 
Tom. rv. Operum Hieronymi edit. Basil. 
vel rx. ut a Mariano Victorio tomi sunt 
dispositi. 

153 Nam (ut mihi postmodum interro- 
ganti dixerunt) beatus Hieronymus eos 
conduxerat secum in paradisum, purgato- 
rium, et infernum; ut que ibi agebantur 
patefacerent universis. Ibid, 


208 ANSWER TO A JESUITS CHALLENGE. [cHap. 
might make known unto all men the things that were done 
there ;” but had not the wit to consider, that St Cyril 
himself had need to be raised up, to make the fourth man 
among them. For how otherwise should he, who died thirty 
years before St Jerome, as is known to every one _ that 
knoweth the history of those times, have heard and written 
the news which those three good fellows, that were raised 
by St Jerome after his death, did relate concerning heaven, 
hell, and purgatory? Yet is it nothing so strange to me, 
I confess, that such idle dreams as these should be devised 
in the times of darkness, to delude the world withal, as that 
now in the broad daylight '‘Binsfeldius and '’Suarez, and 
other Romish merchants, should adventure to bring forth 
such rotten stuff as this, with hope to gain any credit of 
antiquity thereby unto the new-erected staple of Popish 
purgatory. 

The Dominican Friars, in a certain treatise written by 
them at Constantinople in the year 1252, assign somewhat 
a lower beginning unto this error of the Grecians; affirming 
that they ‘* followed therein a certain inventor of this 
heresy, named Andrew, Archbishop sometime of Czsarea 
in Cappadocia, who said, that the souls did wait for their 
bodies, that together with them, with which they had com- 
mitted good or evil, they might likewise receive the recom- 
pence of their deeds.” But that which Andrew saith herein 
he saith not out of his own head, and therefore is wrong- 
fully charged to be the first inventor of it; but out of the 
judgment of many godiy Fathers that went before him. 
“ὦ ΤΤΤ hath been said,” saith he, ‘“‘ by many of the saints, 
that all virtuous men,” after this life, ““ do receive places 
fit for them; whence they may certainly make conjecture 
of the glory that shall befall unto them.” Where Peltanus 
bestoweth such another marginal note upon him, as Gretser 
miserint, retributiones similiter factorum 
recipiant. Tractat. contra Grecos, in 


tomo auctorum a Petro Steuartio edit. 
Ingolstad. ann. 1616, p. 562. 


154 Binsfeld. de Condition. Animarum 
post Mortem, sect. 5. 

155 Fran. Suarez, in part. 111. Thom. 
Tom. iv. Disputat. xiv. sect. 1, 


num. 1]. 

196 Sequentes quendam hujus hzreseos 
inventorem, Archiepiscopum quondam 
Cesaree Cappadocie, Andream nomine, 
qui dixit, propria corpora prestolari, ut 
cum eis, cum quibus bona vel mala com- 


187 Πολλοῖς γὰρ τῶν ἁγίων τοῦτο 
εἴρηται, χώρους ἀξίους εἰληφέναι τῶν 
τῆς ἀρετῆς ἐργατῶν ἕκαστον, Ov ὧν καὶ 
περὶ τῆς μελλούσης αὐτῶν δόξης τεκμαί- 
ρονται. Andr. Cesar. cap. 17, Commen- 
tar. in Apocalyps. 


vir.] OF PRAYER FOR THE DEAD. 209 
his fellow Jesuit did upon Anastasius: ‘¢ This opinion 
is now expressly condemned and rejected by the Church.” 
And yet doth Alphonsus de Castro acknowledge, that “the 
patrons thereof were famous men, renowned as well for 
holiness as for knowledge ;” but telleth us withal, that ‘no 
man ought to marvel that such great men should fall into 
so pestilent an error, because, as the Apostle St James saith, 
he that offendeth not in word is a perfect man.” 

Another particular opinion, which we must sever from 
the general intention of the Church in her oblations and 
prayers for the dead, is that which is noted by Theophy- 
lact upon the speech of our Saviour, Luke xii. 5, in which 
he wisheth us to observe, that he did not say, ‘ Fear 
him who after he hath killed casteth into hell;” but, ““ hath 
power to cast” into hell. ‘ For the sinners which die,” 
saith he, “ are not always cast into hell; but it remaineth 
in the power of God to pardon them also. And this I say 
for the oblations and doles which are made for the dead, 
which do not a little avail even them that die in grievous 
sins. He doth not therefore generally after he hath killed 
cast into hell, but hath power to cast. Wherefore let us 
not cease by alms and intercessions to appease him who 
hath power to cast, but doth not always use this power, but 
is able to pardon also.” Thus far Theophylact: whom 
our adversaries do blindly bring in for the countenancing 
of their use of praying and offering for the dead; not con- 


158 Hzc sententia diserte est jam con- 
demnata, et ab ecclesia proscripta. Theod. 
Peltan. ad marginem Latine suz versio- 
nis. 

189 Sunt adhuc alii hujus erroris patroni, 
viri quidem illustres, sanctitate perinde ac 
Scientia clari: Irenzus videlicet beatissi- 
mus pro Christo martyr, Theophylactus 


Bulgarie Episcopus, beatus Bernardus. . 


Nec mirari quisquam debet si tanti viri 
in tam pestiferum errorem sunt lapsi; 
quoniam, ut beatus Jacobus Apostolus 
ait, gui non offendit in verbo, hic perfec- 
tus est vir, Alphons. Castr. lib. iii. advers. 
Hareses, verbo Beatitudo, Her. ν τ. 
60"Opa γὰρ ὅτι οὐκ εἶπε, Φοβήθητε 
τὸν μετὰ τὸ ἀποκτεῖναι βάλλοντα εἰς 





τὴν γέενναν, ἀλλ᾽ ἐξουσίαν ἔχοντα βα- 
λεῖν. οὐ γὰρ πάντως οἱ ἀποθνήσκοντες 
ἁμαρτωλοὶ βάλλονται εἰς τὴν γέενναν, 
ἀλλ᾽ ἐν τῇ ἐξουσίᾳ κεῖται τοῦτο τοῦ 
Θεοῦ ὥστε καὶ τὸ συγχωρεῖν. τοῦτο δὲ 
λέγω διὰ Tas ἐπὶ τοῖς κεκοιμημένοις 
γενομένας προσφορᾶς καὶ τὰς διαδόσεις, 
at οὐ μικρὰ συντελοῦσι Tots καὶ ἐν ὧμαρ- 
τίαις βαρείαις ἀποθανοῦσιν. οὐ πάντως 
οὖν μετὰ τὸ ἀποκτεῖναι βάλλει εἰς τὴν 
γέενναν, ἀλλ᾽ ἐξουσίαν ἔχει βαλεῖν. Μὴ 
τοίνυν ἐλλείψωμεν ἡμεῖς σπουδάζοντες 
δι’ ἐλεημοσυνῶν καὶ πρεσβειῶν ἐξιλεοῦ- 
σθαι τὸν ἐξουσίαν μὲν ἔχοντα βαλεῖν, οὐ 
πάντως δὲ τῇ ἐξουσίᾳ ταύτῃ χρώμενον, 
ἀλλὰ καὶ συγχωρεῖν δυνάμενον. Theoph, 
in Lue. xii. 
oO 


210 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
sidering, that the prayers and oblations which he would 
uphold do reach even unto such as ‘ die in grievous sins,” 
(which the Romanists acknowledge to receive no relief at 
all by any thing that they can do), and are intended for the 
keeping of souls from being cast into hell, and not for 
fetching them out when they have been cast into purgatory ; 
a place that never came within the compass of Theophy- 
lact’s belief. His testimony will fit a great deal better the 
prayer of St Dunstan; "'who, as the tale goeth, having 
understood that the soul of King Edwin was to be carried 
into hell, never gave over praying until he had gotten him 
rid of that danger, and transferred him unto the coast 
of penitent souls; where he well deserved, doubtless, to 
undergo that penance which '’Hugh, Bishop. of Coventry 
and Chester, on his death-bed imposed upon himself; 
even to lie in the dungeon of purgatory, without bail 
or mainprise, until the general jail-delivery of the last 
day. 

Another private conceit entertained by divers, as well 
of the elder as of middle times, in their devotions for the 
dead was, that an augmentation of glory might thereby 
be procured for the saints, and either a total deliverance, 
or a diminution of torment at leastwise, obtained for 
wicked.‘ 1510 the barbarians,” saith St Chrysostom, “ do 
bury with their dead the things that belong unto them, 
it is much more reason that thou shouldst send with the 
deceased the things that are his; not that they may be 
made ashes as they were, but that they may add greater 
glory unto him; and if he be departed hence a sinner, 
that they may loose his sins; but if righteous, that an 
addition may be made to his reward and retribution. Yea, 


161 Osbern. et Eadmer. (et ex eis, Cap- 
gray. et Surius) in Vita Dunstani. Vide 
Gulielm. Malmsburiens. de Gestis Regum 
Anglor. lib. ii. fol. 50, b.; et lib. i. de 
Gestis Pontific. Anglor. fol. 115, b. edit. 
Londin. 

162 Tnjungatis mihi, ut secundum vo- 
luntatem Dei sim in penis purgatorii 
usque in diem judicii. Roger. Wendover, 
et Matt. Paris. Hist. Angl. ann. 1198. 


163 Bi yap βάρβαροι συγκατακαίουσι 


τοῖς ἀπελθοῦσι Ta ὄντα, πολλῷ μᾶλλον 
σὲ συναποστεῖλαι TH τετελευτηκότι δί- 


| καιον Ta αὐτοῦ" οὐχ ἵνα τέφρα γένηται, 


καθάπερ ἐκεῖνα, ἀλλ᾽ ἵνα πλείονα τούτῳ 
περιβάλῃ δόξαν" καὶ εἰ μὲν ἁμαρτωλὸς 
ἀπῆλθεν, ἵνα τὰ ἁμαρτήματα λύσῃ" εἰ δὲ 
δίκαιος, ἵνα προσθήκη γένηται μισθοῦ καὶ 
Chrysost. in Matt. Homil. 
XXxI. Grec. (xxxir. Latin.) indeque 
Homil. Lx1x. perperam inscript. ad po- 
pulum Antiochen. 


5 ; 
ἀντιδόσεως. 


vit. | OF PRAYER FOR THE DEAD. 211 
in the very latter days, Ivo Carnotensis, writing unto 
Maud, Queen of England, concerning the prayers that were 
to be made for the king her brother’s soul, saith, that 
« 16it doth not seem idle if we make intercessions for 
those who already enjoy rest, that their rest may be in- 
creased.” Whereupon Pope Innocent the Third doth bring 
this for one of the answers wherewith he laboureth to 
salve the prayers which were used in the Church of Rome, 
that “such or such an oblation might profit such or such 
a saint unto glory ;” that “many repute it no indignity, 
that the glory of the saints should be augmented until the 
day of judgment; and therefore that in the mean time the 
Church may wish the increase of their glorification.” So 
likewise for the mitigation of the pains of them whose souls 
were doubted to be in torment, this form of prayer was 
of old used in the same Church, as in Grimoldus’s Sacra- 
mentary may be seen, and retained in the Roman Missal 
itself, until in the late Reformation thereof it was removed: 
“τ. Almighty and merciful God, incline, we beseech 
thee, thy holy ears unto our poor prayers, which we do 
humbly pour forth before the sight of thy Majesty for the 
soul of thy servant N., that forasmuch as we are distrustful 
of the quality of his life, by the abundance of thy pity 
we may be comforted; and if his soul cannot obtain full 
pardon, yet at least in the midst of the torments themselves, 
which peradventure it suffereth, out of the abundance of 
thy compassion it may feel refreshment.” Which prayer 
whither it tended may appear partly by that which Pru- 
dentius writeth of the play-days, which he supposeth the 
souls in hell sometimes do obtain: 


‘64 Non videtur otiosum, si pro his in- 
tercedimus qui jam requie perfruuntur, 
ut eorum requies augeatur. Ivo. Epist. 
CLXXIVv. 

105 Licet plerique reputent non indig- 
num, sanctorum gloriam usque ad judi- 
cium augmentari; et ideo ecclesiam inte- 
rim sane posse augmentum glorificationis 
eorum optare. Innocent. 111. Epist. ad 
Archiep. Lugdun. cap. Cum Marthe. 
Extra de Celebr. Missar. 

‘66 Omnipotens et misericors Deus, in- 
clina, quasumus, venerabiles aures tuas 


ad exiguas preces nostras, quas ante con- 
spectum majestatis tue pro anima famuli 
tui NV. humiliter fundimus, ut quia de 
qualitate vite ejus diffidimus, de abun- 
dantia pietatis tuze consolemur ; et si ple- 
nam veniam anima ipsius obtinere non 
potest, saltem vel inter ipsa tormenta, 
que forsitan patitur, refrigerium de ab- 
undantia miserationum tuarum sentiat. 
Orat. pro Defunct. in Missali Romano, 
edit, Paris. ann. 1529; Grimold. Sacra- 
mentar. Tom. 11.; Liturgic. Pamelii, 
p. 457. 
02 


ANSWER TO A JESUIT’S CHALLENGE. [cHaAP. 
167 Sunt et spiritibus seepe nocentibus 

Poenarum celebres sub Styge feria, &e. 

Marcent suppliciis Tartara mitibus, 

Exultatque sui carceris otio 

Umbrarum populus, liber ab ignibus; 

Nee fervent solito flumina sulphure— 


partly by the doubtful conceits of God’s merciful dealing 
with the wicked in the world to come, which are found in 
others, but especially by these passages that we meet 
withal in the Sermons of St Chrysostom : 

«ς 1'This man hath spent his whole life in vain, neither 
hath lived one day to himself, but to voluptuousness, to 
luxury, to covetousness, to sin, to the devil. Tell me, there- 
fore, shall we not mourn for him? shall we not endeavour 
to pull him out of these dangers? For there be means, 
if we will, whereby his punishment may be made light 
unto him. If, then, we do make continual prayers for him, 
if we bestow alms, although he be unworthy, God will 
respect us.” For “ “many have received benefit by the 
alms that have been given by others for them; and found 
thereby, although not a perfect, yet some _ consolation.” 
«<11This therefore is done, that although we ourselves be 
not virtuous, we may be careful to get virtuous companions 
and friends, and wife and son, as looking to reap some fruit 
even by them also; reaping indeed but little, yet reaping 
some fruit notwithstanding.” ‘«'” Let us not therefore simply 


167 Prudent. lib. Cathemerinan, Hymn. | 070 ὃ non tentabimus nos ab his periculis 
2 
Vv. eripere 2) ἔστι yap, ἔστιν, ἐὰν θέλωμεν, 


168 August. Enchirid. ad Laurent. cap. 
110, 112, 113; Hieronym. lib. i. contra 
Pelag. et in fine Commentarior. in Esai. ; 
Gregor. Nazianz. Orat. xu. de Baptismo. 
Ei μή τῳ φίλον κἀνταῦθα νοεῖν τοῦτο 
φιλανθρωπότερον, καὶ τοῦ κολάζοντος 
ἐπαξίως. Vide etiam Johannis Metro- 
politani Vota ad Christum pro Salute Pla- 
tonis et Plutarchi, p. 32, edit. Anglican. 

169 Kai οὗτος πᾶσαν τὴν ζωὴν εἰκῆ 
κατεκόπη, οὐδὲ μίαν ἡμέραν ἔζησεν Eav- 
τῷ, ἀλλὰ τῇ τρυφῇ, τῇ ἀσελγείᾳ, τῇ 
πλεονεξίᾳ, τῇ ἁμαρτίᾳ, τῷ διαβόλῳ. 
Τοῦτον οὖν ob θρηνήσομεν, εἰπέ μοι: οὐ 
πειρασόμεθα τῶν κινδύνων ἐξαρπάσαι; 
( The Latin edition rendereth this, not very 
faithfully, Hocigitur non plorabimus, dic, 


’ > ~ Ψ . , n 
κούφην αὐτῷ γενέσθαι τὴν κόλασιν. ἂν 
οὖν εὐχὰς ὑπὲρ αὐτοῦ ποιῶμεν συνεχεῖς, 
mot , Ξ ἘΣ, τ 
ἂν ἐλεημοσύνην διδῶμεν, κἂν ἐκεῖνος 
shi PU rc Ries P 
ἀνάξιος ἡ, ἡμᾶς ὁ Θεὸς δυσωπήσεται. 
Chrysost. in Act. Homil. Χ ΧΙ. 

170 ἸΤολλοὶ καὶ ἐκ τῶν ὑφ᾽ ἑτέρων Ov 
αὐτοὺς γεγενημένων ἀπώναντο. εἰ γὰρ 
foes \ Δ᾽ “' ᾽ 
καὶ μὴ τελεὸν, ἀλλ᾽ ὅμως παραμυθίαν 


Ibid. 


171 T =~ 7 7, Ψ EA ᾿ Η 
OUTO OUV γίνεται, να καν αυτοι 


Ὃι 
ευρον τινα. 


μὴ ὦμεν ἐνάρετοι, σπουδάζωμεν ἑταίρους 
καὶ φίλους ἐναρέτους ἔχειν, καὶ γυναῖκα 
καὶ υἱὸν, ὡς καρπούμενοί τι καὶ Ov αὐτῶν" 
μικρὸν μὲν καρπούμενοι, καρπούμενοι δὲ 
Ibid. 


72 M1) τοίνυν ἁπλῶς κλαίωμεν τοὺς 


oe 
ὅμως. 


>? ΄ ? ‘ ‘ > « , 
ἀποθανόντας, ἀλλὰ ποὺς ἐν ἁμαρτίαις. 


vu. | OF PRAYER FOR THE DEAD. 213 
weep for the dead, but for such as are dead in their sins ; 
these be worthy of lamentations and bewailings and tears. 
For what hope is there, tell me, for men to depart with 
their sins, where they cannot put off their sins? for as 
long as they were here, there was peradventure great 
expectation that they would be altered, that they would 
be bettered: but being gone unto hell, where there is ne 
gaining of any thing by repentance, (for in hell, saith he, 
who shall confess unto thee?) how are they not worthy 
of lamentations?” ‘*!*Let us therefore weep for such, 
let us succour them to our power, let us find out some 
help for them, little indeed, but yet such as may relieve 
them. How and after what manner? both praying our- 
selves, and entreating others to make prayers for them, 
and giving continually unto the poor for them; for this 
thing bringeth some consolation.” 

The like doctrine is delivered by ™ Andrew, Archbishop 
of Crete, in his Sermon of the Life of Man and of the Dead; 
and by John Damascen, or whosoever else was author of the 
book ascribed unto him concerning them that are departed 
in the faith; where three notable tales are told of the benefit 
that even infidels and idolaters themselves should receive by 
such prayers as these. One touching the soul of the Empe- 
ror Trajan, delivered from hell by the prayers of Pope Gre- 
gory; of the truth whereof, lest any man should make 
question, he affirmeth very roundly that no less than 
““l%the whole east and west will witness that this is true 
and uncontrollable.” | And indeed in the east this fable 
seemeth first to have risen, where it obtained such credit, 
that the Grecians to this day do still use this form of prayer: 


οὗτοι θρηνῶν ἄξιοι, οὗτοι κοπετῶν Kat 
δακρύων. ποία γὰρ ἐλπὶς, εἰπέ μοι, μετὰ 
ἁμαρτημάτων ἀπελθεῖν, ἔνθα οὐκ ἔστιν 
, , , ‘ ‘ 

ἁμαρτήματα ἀποδύσασθαι; ἕως μὲν γὰρ 
- ᾽ - » τ- , ‘ 
ἦσαν ἐνταῦθα, ἴσως ἦν προσδοκία πολλὴ 
ὅτι μεταβαλοῦνται, ὅτι βελτίους ἔσονται" 
n i Ss ᾽ ‘ us ” ’ 
ἂν δὲ ἀπέλθωσιν eis τὸν ἅδην, ἔνθα οὐκ 
Η : ΚΗ 
ἔστιν ἀπὸ μετανοίας κερδᾶναί τι, (Ἔν 

s — en ΄ 
γὰρ τῷ ἅδη, φησὶ, τίς ἐξομολογήσεταί 
σοι :) πῶς οὐ θρήνων ἀξιοι ; Id. in Epist. 
ad Philip. Homil. rr. 

173 ἢ , Ξ 

18 Κλαίωμεν μὲν οὖν τούτους, βοηθῶμεν 

> ~ . as > - 

αὐτοῖς κατα δύναμιν, ἐπινοήσωμεν αὐτοῖς 


τινα βοήθειαν, μικρὰν μὲν, βοηθεῖν δὲ 
ὅμως δυναμένην. πῶς καὶ τίνι τρόπῳ. 
αὐτοί τε εὐχόμενοι, καὶ ἑτέρους παρα- 
καλοῦντες ebxas ὑπὲρ αὐτῶν ποιεῖσθαι, 
πένησιν ὑπὲρ αὐτῶν διδόντες συνεχῶς" 
ἔχει Twa τὸ πρᾶγμα παραμυθίαν. 
Ibid. 

174 Andr. Hierosolymitan. Eis τὸν av- 
θρώπινον βίον, καὶ εἰς κοιμηθέντας. p. 69, 
70, edit. Meursii. 

175 Kai ὅτι τοῦτο γνήσιον πέλει Kal 
ἀδιάβλητον, μάρτυς Ewa πᾶσα καὶ ἑσπέ- 


ριος. Damascen. Serm, de Defunctis. 


214 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
«M6 As thou didst loose Trajan from punishment by the 
earnest intercession of thy servant Gregory the Dialogue 
writer, hear us likewise who pray unto thee.” And _ there- 
fore to them doth Hugo Etherianus thus appeal for justify- 
ing the truth of this narration: ‘'”Do not, I pray you, 
say in your hearts, that this is false or feigned. Enquire, if 
you please, of the Grecians: the whole Greek Church surely 
doth testify these things.” He might, if he had pleased, 
being an Italian himself, have enquired nearer home of the 
Romans, among whom this feat was reported to have been 
acted, rather than among the Grecians, who were strangers 
to the business. But the Romans, as we understand by 
“Johannes Diaconus, in the life of St Gregory, found no 
such matter among their records; and when they had notice 
given them thereof out of the legends of the Church of 
England, (for from thence received they the news of this 
and some other such strange acts, reported to have been 
done by St Gregory among themselves,) they were not very 
hasty to believe it; because they could hardly be persuaded 
that St Gregory, who had taught them that ‘“ ‘infidels 
and wicked men, departed out of this life, were no more to 
be prayed for than the devil and his angels, which were 
appointed unto everlasting punishment,” should in his practice 
be found to be so much different from his judgment. 

The second tale toucheth upon the very times of the 
Apostles, wherein the Apostless '“Thecla is said to have 
prayed for Falconilla, (the daughter of Tryphena, whom 
St Paul saluteth, Rom. xvi. 12,) “ “'a Gentile and an 
idolatress, altogether profane, and a servitor of another god,” 


176 ‘Os ἔλυσας τῆς μάστιγος Τραιανὸν 
δι ἐκτενοῦς ἐντεύξεως τοῦ δούλου σου 
Ῥρηγορίου τοῦ Διαλόγου, ἐπάκουσον καὶ 
ἡμῶν δεομένων σου. Eucholog. Grec. 
cap. 19, ut citat Meursius, vel 96, ut 
Baronius, ann. 604, sect. 44, quanquam in 
Euchologio impresso Venetiis ann. 1600 
nusquam inyenerim, ut suspicio sit, a 
Romanis Censoribus inde fuisse sub- 
lata. 

177 Nolite, queso, dicere in cordibus 
vestris, falsum hoc aut fictum esse. Que- 
rite, si placet, apud Grecos: Greca certe 
omnis testatur hec ecclesia. Hug. Ethe- 


rian. de Regressu Animar. ab Inferis, 
cap. 15. 

178 Johan. Diacon. Vit. Gregor. lib. ii. 
cap. 44. 

179 Gregor. Moral. in Job. lib. xxxiv. 
cap. 16, quod pene ad verbum descriptum 
etiam habetur lib. iv. Dialog. cap. 44. 

180 Ts μακαρίας Θέκλης τῆς ἀποστό- 
λου καὶ μάρτυρος. Basil. Seleuc. in ipso 
initio Commentarii de Vita Thecle. 

181 Σκόπει δὲ πάλιν, ὑπὲρ Tivos ἡ αἴτη- 
ois’ ὅτι περ ὑπὲρ ἑλληνίδος, εἰδωλολά- 
τριδός τε, καὶ πάμπαν ἀνιέρου καὶ ἀλλο- 


τρίου κυρίου ἐργάτιδος, Damascen. 


vit. | OF PRAYER FOR THE DEAD. 215 
to this effect: “ **O God, Son of the true God, grant unto 
Tryphena, according to thy will, that her daughter may 
live with thee time without end.” Or, as Basil, Bishop of 
Seleucia, doth express it: ‘Grant unto thy servant 
Tryphzna, that her desire may be fulfilled concerning her 
daughter; her desire therein being this, that her soul may 
be numbered among the souls of those that have already 
believed in thee, and may enjoy the life and pleasure that 
is in paradise.” 

The third tale he produceth out of Palladius’s historical 
book written unto Lausus, (although neither in the Greek 
set out by Meursius and Fronto Duceus, nor in the three 
several Latin editions of that history published before, there 
be any such thing to be found,) touching a dead man’s 
skull, that should have uttered this speech unto Macarius, 
the great Egyptian anchoret: ‘ “When thou dost offer’ up 
thy prayers for the dead, then do we feel some little con- 
solation.” A brainless answer you may well conceive it to 
be, that must be thought to have proceeded from a dry 
skull lying by the highway side; but, as brainless as it is, 
it hath not a little troubled the quick heads of our Romish 
divines, and put many an odd crotchet into their nimble 
brains. Renatus Laurentius telleth us, that “ ‘without all 
doubt it was an angel that did speak in this skull.” And 
“Tsay,” quoth Alphonsus Mendoza, “ that this head 
which lay in the way was not the head of one that was 
damned, but of a just man remaining in purgatory; for 
Damascen doth not say in that sermon that it was the head 
of a Gentile, as it may there be seen.” And true it is, 
indeed, he neither saith that it was so, neither yet that it 


προσφέρεις, τότε παραμυθίας μικρὰς 


αἰσθανόμεθα. Damasce. 


82 Θεὲ υἱὲ Θεοῦ ἀψευδοῦς, δὸς Τρυ- 
᾿ ae ee ; τ x 
φαίνῃ κατὰ τὸ σὸν θέλημα, ὥστε τῆς 


αὐτῆς θυγατέρα τὸν αἰώνιον ζῆν παρά 
σοι χρόνον. Simeon. Metaphrast. in Vita 
Thecle. 

188. Ads καὶ τῇ δούλῃ σου Tpupaivy τὸν 
ἐπὶ τῇ θυγατρὶ πληρωθῆναι πόθον. πόθος 
δὲ αὐτῇ τὸ τὴν ἐκείνης Ψυχὴν ταῖς τῶν 
ἤδη σοὶ πεπιστευκότων ἐναριθμηθῆναι 
Wuxats, καὶ τῆς ἐν παραδείσῳ διαίτης 
καὶ τρυφῆς ἀπολαύειν. 
lib. i. de Vita Thecle. 


Aditi See = = 
4 "Ore ὑπὲρ τῶν νεκρῶν τὰς δεήσεις 


Basil. Seleuc. | 





185 Non dubium est quin fuerit angelus 
qui in cranio loqueretur. Renat. Laurent. 


| Annotat. in Tertul. de Anima, cap. 33. 


186 Ad rem itaque dico, caput illud, 
quod, ut habetur in D. Damasceno, in 
via jacebat, non fuisse hominis damnati, 
sed justi existentis in purgatorio; nam 
Damascenus non dicit in illo sermone 
quod fuerit hominis Gentilis, ut ibi patet. 
Alphons. Mendoz. Controvers. Theolog. 
Quest. vi. Scholast. sect. 5. 


216 ANSWER TO A JESUIT’S CHALLENGE. [cHap. 


was not so; but the Grecians generally relate the matter 
thus: that Macarius “ !*‘did hear this from the skull of one 
that had been a priest of idols, which he found lying in the 
wilderness, that by his prayers such as were with him in 
punishment received a little ease of their torment, whensoever 
it fell out that he made the same for them.” And among 
the Latins, Thomas Aquinas and other of the schoolmen take 
this for granted, because they found in the Lives of the 
Fathers that the speech which the dead skull used was this: 
“ST was a priest of the Gentiles;” so John, the Roman 
sub-deacon, translateth it; or, as Rufinus is supposed to 
have rendered it, “I was the chief of the priests of the 
idols, which dwelt in this place, and thou art Abbot Macarius, 
that art filled with the Spirit of God. At whatsoever hour, 
therefore, thou takest pity of them that are in torments, and 
prayest for them, they then feel some consolation.” Well, 
saith Mendoza then, ‘if St Thomas, relating this history 
out of the Lives of the Fathers, doth say that this was the 
head of a Gentile, he himself is bound to untie this knot.” 
And so he doth, resolving the matter thus: !°that the 
damned get no true ease by the prayers made for them, but 
such a phantastical kind of joy only, as the devils are said 
to have when they have seduced and deceived any man. 
**™! But peradventure,” saith Cardinal Bellarmine for the up- 
shot, ‘* the things which are brought touching that skull might 
better be rejected as false and apocryphal.” And Stephen 
Durant, more peremptorily: ‘The things which are told 
of ‘Trajan and Falconilla, delivered out of hell by the prayers 


187 Tlapa κρανίου ἐν TH ἐρήμῳ κειμένου | Distinct. xLv. Quest. τι. Artic. 2 ad 4: 
ἱερέως τῶν εἰδώλων γεγονότος τοῦτο | et Durand. in eandem Quest. num. 15. 
ἀκήκοε, ταῖς προσευχαῖς αὐτοῦ μικρὸν 191 At fortasse melius rejicerentur, ut 
τοὺς ἐν τῇ κολάσει αὐτοῦ ἀνίεσθαι τῆς falsa et apocrypha, que afferuntur de illo 
βασάνου, ὅταν τύχοι ταύτας ποιεῖσθαι | cranio. Bellarmin. de Purgator. lib. ii. 
ὑπὲρ αὐτῶν. Mene. Grec. Januar. 19. cap. 18. 

188 Vit. Patrum, edit. Lugdun. ann. 182 Quare quod de Trajano et Falconilla 
1515, fol. 105, col. 3, 4, et fol. 143, col. | (quos liberatos ex inferno orationibus Sti 
1,2; et edit. Antuerp. ann. 1615, p. 526 | Gregorii et Thecle, ex Damasceno, et 
et 656. quibusdam aliis, vulgo fertur,) que item 

8° Quod si D. Thomas, hanc historiam | de cranio arido interrogato a Macario, ex 
referens ex Vitis Patrum, dicit fuisse | historia Palladii ad Lausum referuntur, 
caput Gentilis, ipse nodum hune tenetur | ficta et commentitia sunt. Steph. Du- 
enodare. Alphons. Mendoz. ut supra. rant. de Ritib. Eccles. lib. ii, cap. 43, 

9 Thom. Aquinas, in lib. iy. Sentent. | sect. 12. 





VIL. ] OF PRAYER FOR THE DEAD. 217 
of St Gregory and Thecla, and of the dry skull spoken to 
by Macarius, be feigned and commentitious.” 

Which last answer, though it be the truest of all the 
rest, yet is it not to be doubted for all that, but that the 
general credit which these fables obtained, together with the 
countenance which the opinion of the Origenists did receive 
from Didymus, Evagrius, Gregory Nyssen, (if he be not 
corrupted), and other doctors, inclined the minds of men 
very much to apply the common use of praying for the 
dead unto this wrong end of hoping to relieve the damned 
thereby. St Augustine doth shew, that in his time not 
only ‘*!some,” but exceeding ‘ many” also, did out of 
a humane affection take compassion of the eternal pains of 
the damned, and would not believe that they should never 
have an end. And notwithstanding this error was publicly 
condemned afterwards in the Origenists by the fifth general 
Council held at Constantinople, yet by idle and voluptuous 
persons was it still greedily embraced, as ‘Climacus com- 
plaineth: and “even now also,” saith St Gregory, “ there 
be some who therefore neglect to put an end unto their sins, 
because they imagine that the judgments which are to come 
upon them shall sometimes have an end.” Yea, of late 
days this opinion was maintained by the Porretanians, as 
Thomas calleth them, and some of the °Canonists, (the one 
following therein Gilbert Porreta, Bishop of Poictiers, in his 
book of theological questions, the other John Semeca in his 
gloss upon Gratian,) that by the prayers and suffrages of 
the living the pains of some of the damned were continually 
diminished, in such manner as infinite proportionable parts 
may be taken from a line, without ever coming unto an end 
of the division; which was in effect to take from them at 
the last all pain of sense or sense of pain. For, as ' Thomas 


Gregor. Moral. in 


198. Frustra itaque nonnulli, imo quam- 
plurimi, zternam damnatorum penam, et 
cruciatus sine intermissione perpetuos, hu- 
mano miserentur affectu ; atque ita futu- 
Tum esse non credunt. August. Enchirid. 
ad Laurent. cap. 112. 

'* Johan. Climac. in fine v. gradus 
Scalz sue. 

‘> Sunt enim nunc etiam, qui idcirco 
peccatis suis ponere finem negligunt, quia 
habere quandoque finem futura super se 


judicia suspicantur. 
Job. lib. xxxiv. cap. 16. 

196 Gloss. in Gratian. Caus. x11. Quest. 
11. cap. 28. Tempus. Durand. in lib. iv. 
Sentent. Distinct. xLv. Quest. 11.num. 7. 
Hee est sententia aliquorum Juristarum. 

197 Quia in divisione linee tandem per- 
venitur ad hoc quod non est sensibile; 
corpus enim sensibile non est in infinitum 
divisibile. Et sic sequeretur, quod post 
multa suffragia poena remanens propter 


218 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
observeth it rightly, and '* Durand after him, “ in the divi- 
sion of a line at last we must come unto that which is not 
sensible, considering that a sensible body cannot be divided 
infinitely. And so it would follow, that after many suffrages 
the pain remaining should not be sensible, and consequently 
should be no pain at all.” 

Neither is it to be forgotten, that the invention of 
All-Souls’ Day, (of which you may read, if you please, 
Polydore Virgil, in his sixth book of the Inventors of Things, 
and the ninth chapter,) that solemn day, I say, wherein 
our Romanists most devoutly perform all their superstitious 
observances for the dead, was occasioned at the first by the 
apprehension of this same erroneous conceit, that the souls 
of the damned might not only be eased, but fully also 
delivered by the alms and prayers of the living. The whole 
narration of the business is thus laid down by Sigebertus 
Gemblacensis in his Chronicle at the year of our Lord 998. 
«This time,” saith he, ‘ a certain religious man returning 
from Jerusalem, being entertained for a while in Sicily by 
the courtesy of a certain anchoret, learned from him, among 
other matters, that there were places near unto them that 
used to cast up burning flames, which by the inhabitants 
were called the Pots of Vulcan, wherein the souls of ‘the 
reprobate, according to the quality of their deserts, did suffer 
divers punishments, the devils being there deputed for the 
execution thereof; whose voices, angers, and terrors, and 
sometimes howlings also he said he often heard, as lament- 
ing that the souls of the damned were taken out of their 
hands by the alms and prayers of the faithful, and more at 


sui parvitatem non sentiretur, et ita non 
esset pena. Thom. in iv. Sent. Distinct. 
ΧΙ. Quest. 11. Art. 2. 

198 Durand. iniv. Distinct. xLv. Quest. 
11. num. 8. 

199 Hoc tempore quidam religiosus ab 
Hierosolymis rediens, in Sicilia reclusi cu- 
jusdam humanitate aliquandiu recreatus, 
didicit ab eo inter cetera, quod in illa 
vicinia essent loca eructantia flammarum 
incendia, que loca vocantur ab incolis 
Olle Vulcani, in quibus anime reprobo- 
rum luant diversa pro meritorum qualitate 
supplicia; ad ea exequenda deputatis ibi 
demonibus, quorum se crebro voces, iras, 





et terrores, seepe etiam ejulatus audisse 
dicebat, plangentium quod anime dam- 
natorum eriperentur de manibus eorum 
per eleemosynas et preces fidelium; et 
hoc tempore magis per orationes Clunia- 
censium, orantium indefesse pro defuncto- 
rum requie. Hoc per ipsum Abbas Odilo 
comperto, constituit per omnia monasteria 
sibi subjecta, ut sicut primo die Novem- 
bris solemnitas omnium sanctorum agitur, 
ita sequenti die memoria omnium in 
Christo quiescentium celebretur. Qui ri- 
tus ad multas ecclesias transiens, fidelium 
defunctorum memoriam solemnizari fecit. 
Sigebert. Chron. ann, 998. 


vil. | OF PRAYER FOR THE DEAD. 219 


this time by the prayers of the Monks of Cluny, who 
prayed without ceasing for the rest of those that were 
deceased. The Abbot Odilo having understood this by him, 
appointed throughout all the monasteries under his sub- 
jection, that as upon the first day of November the solem- 
nity of all the saints is observed, so upon the day 
following the memorial of all that rested in Christ 
should be celebrated. Which rite passing into many other 
churches, made the memory of the faithful deceased to be 
solemnized.” 

For the elect, this form of prayer was wont to be used in 
the Roman Church: ‘ *°O God, unto whom alone is known 
the number of the elect that are to be placed in the super- 
nal bliss, grant, we beseech thee, that the book of blessed pre- 
destination may retain the names of all those whom we have 
undertaken to recommend in our prayer, or of all the faith- 
ful that are written therein.” And to pray, that the names 
of all those that are written in the book of God’s election 
should still be retained therein, may be somewhat tolerable ; 
considering, as the divines of that side have informed us, 
that those things may be prayed for which we know most 
certainly will come to pass: but hardly, I think, shall you 
find in any Ritual a form of prayer answerable to this of 
the Monks of Cluny for the reprobate; unless it be that 
whereby St Francis is said to have obtained that Friar 
Elias should be made ὅρῳ prescito predestinatus, ‘ an 
elect of a reprobate.” °*’Yet it seemeth that some were 
not very well pleased that what was done so seldom by 
St Francis, the **angel of the friars, and that for a repro- 
bate yet living, should be so usually practised by the 


*09 Deus, cui soli cognitus est numerus | suade fools, quod reprobi et presciti per 
electorum in superna felicitate locando- devotionem rosarii vitam eternam asse- 
rum, tribue, quesumus, ut universorum | quantur; “that very reprobates, by the 
quos in oratione commendatos suscepimus, | devout use of the rosary, might obtain 
vel omnium fidelium nomina, beate pre- | everlasting life.” But the friars of his 
destinationis liber ascripta retineat. Greg. | own order were so much ashamed thereof, 
Opera, Tom. v. col. 226; Alcuin. lib. | that in the revival of his work of the 
Sacramentor. cap. 18, Opera, col. 1190; | Rosary, set out by Coppenstein, and 
Missal. Roman. edit. Paris. ann. 1529, printed at Mentz, ann. 1624, they have 





inter Orationes communes. quite cut it off and extinguished it. 
*01 Raphael Volateran. Comment. Ur- 203 Bonaventur. in Prologo Vite Fran- 
ban. lib. xxi. cisci. Bernardin. de Busto, Rosar. Tom. 


ἜΣ So Alanus de Rupe would fain per- | 11. Serm. xxvir. part. U1. 


20 ANSWER TO A JESUIT’S’ CHALLENGE. [ cHap. 


Ww 


followers of St Qdilo, the ‘archangel of the monks, for 
reprobates that were dead; and therefore, in the common 
editions of Sigebert’s Chronicle, they have clean struck out 
the word damnatorwm, and instead of reproborum chopped 
in defunctorum. Which depravation may be detected, as 
well by the sincere edition of Sigebert, published by 
Aubertus Mireus out of the manuscript of Gemblac Abbey, 
which is thought to be the original copy of Sigebert himself, 
as by the comparing of him with Petrus Damiani in the life 
of Odilo, whence this whole narration was by him borrowed. 
For there also do we read, that in those flaming places 
«the souls of the reprobate, according to the quality of 
their deserts, did suffer divers torments;” and that the 
devils did complain, “**that by the alms and prayers” of 
Odilo and others ‘‘ the souls of the damned were taken out 
of their hands.” 

By these things we may see what we are to judge of 
that which our adversaries press so much against us out 
of Epiphanius; that he ““ *“nameth an obscure fellow, one 
Aerius, to be the first author of this heresy, that prayers 
and sacrifice profit not the departed in Christ.” For 
neither doth Epiphanius name this to be an heresy, neither 
doth it appear that himself did hold that prayers and 
oblations bring such profit to the dead as these men dream 
they do. He is much deceived who thinketh every thing 
that Epiphanius findeth fault withal in heretics is esteemed 
by him to be an heresy; seeing heresy cannot be but in 
matters. of faith; and the course which Epiphanius taketh 
in that work, is not only to declare in what special points of 
faith heretics did dissent from the Catholic doctrine, but in 
what particular observances also they refused to follow the 
received customs and ordinances of the Church. Therefore 
at the end of the whole work he setteth down a brief, *” first 


204 Fulbert. Carnotens. Epist. LXv1. Inter cetera de Cluniacensium cetu per- 


205 In quibus etiam locis anime repro- 
borum diversa luunt pro meritorum qua- 
litate tormenta. Petr. Damian. in Vit. 
Odil. Tom. 1. Surii. Januar. 1. 

206 Quod orationibus et eleemosynis 
quorundam, adversus eos infcederabiliter 
concertantium, frequenter ex eorum ma- 
nibus eriperentur anime damnatorum. 


maximam et eorum abbate querimoniam 
faciunt, quia quam sepe per eos sui juris 
vernaculos perdunt. Ibid. 

207 Allen of Purgatory and Prayer for 
the Dead, lib. ii. cap. 14. 

208 Καὶ ἃ μὲν περὶ πίστεως ἔχει αὕτη 
1) μόνη καθολικὴ ἐκκλησία, ἄς. συντόμως 
ἔφημεν, περίτε πατρὸς καὶ υἱοῦ καὶ ἁγίου 


Viti OF PRAYER FOR THE DEAD. ΟἹ 
of the faith, and then of the ordinances and observances 
of the Church; and among the particulars of the latter 
kind he rehearseth this: ‘‘**For the dead they make com- 
memorations by name, performing,” or, ‘when they do 
perform, their prayers and divine service and dispensation 
of the mysteries;” and disputing against Aerius touching the 
point itself, he doth not at all charge him with forsaking 
the doctrine of the Scriptures, or the faith of the Catholic 
Church, concerning the state of those that are departed out 
of this life, but with rejecting the order observed by the 
Church in her commemorations of the dead; which being 
an ancient institution, brought in upon wonderful good con- 
siderations, as he maintaineth, should not by this humorous 
heretic have been thus condemned. ‘“ *°The Church,” saith 
he, “doth necessarily perform this, having received it by 
tradition from the Fathers; and who may dissolve the 
ordinance of his mother, or the law of his father?” And 
again: ‘‘*"Our mother the Church hath ordinances settled 
in her which are inviolable, and may not be broken. 
Seeing then there are ordinances established in the Church, 
and they are well, and all things are admirably done, this 
seducer is again refuted.” 

For the further opening hereof it will not be amiss to 
consider both of the objection of Aerius, and of the answer 
of Epiphanius. Thus did Aerius argue against the practice 
of the Church: ‘“ *”For what reason do ye commemorate 


καταλυθῆναι. 'Τεταγμένων 


πνεύματος ὁμοουσιότητος, καὶ περὶ τῆς 
‘ ΄ 

ἐνσάρκου Χριστοῦ καὶ τελείας παρουσίας, 

Περὶ 


θεσμῶν δὲ τῆς αὐτῆς ἐν ὀλίγῳ μέν μοι 


. » Ε ΜΕΥ 
καὶ ἄλλων μερῶν τῆς πίστεως. 


ἐστὶ πάλιν ἀνάγκη τοῦ παραθέσθαι τῶν 
αὐτῶν θεσμῶν ἀπὸ μέρους τὸ εἶδος. Epi- 
phan. in fine Panarii, p. 465. 

209 'Ἐπτὸ δὲ τῶν τελευτησάντων ἐξ ὀνό- 
ματός τὰς μνήμας ποιοῦνται, προσευχὰς 
τελοῦντες καὶ λατρείας καὶ οἰκονομίας. 
Ibid. p. 466. 

210 ᾿Αναγκαίως ἡ ἐκκλησία τοῦτο ἐπι- 
τελεῖ, παράδοσιν λαβοῦσα παρὰ πατέρων. 
τίς δὲ δυνήσεται θεσμὸν μητρὸς καταλύ- 
ειν, ἢ νόμον πατρός: Id. Heres. Lxxv. 
p. 388, 


211 Ἢ δὲ μήτηρ ἡμῶν ἡ ἐκκλησία εἶχε 


3 Ξ 
θεσμοὺς ἐν αὐτῇ κειμένους, ἀλύτους, μὴ 


δυναμένους 
, -~ > ~ 2 , ΄σ " 
τοίνυν τῶν ἐν τῇ ἐκκλησίᾳ θεσμῶν, καὶ 
καλῶς ἐχόντων, καὶ τῶν πάντων θαυμασί- 
; aor i ἭΝ 
ὡς γενομένων, ἐλήλεκται πάλιν καὶ οὗτος 
ὁ πλάνος. Ibid. 
319 Tin τῷ λόγῳ μετὰ θάνατον ὀνομά- 
ζετε ὀνόματα τεθνεώτων ; εὔχεται γὰρ ὁ 
Pe nes PPAR ah lon i , 
ζῶν, ἢ οἰκονομίαν ἐποίησε" τί ὠφεληθήσε- 
ται 6 τεθνεώς : εἰ δὲ ὅλως εὐχὴ τοῦ ἐν- 
ταῦθα τοὺς ἐκεῖσε ὦνησεν, ἄρα γοῦν μη- 
δεὶς εὐσεβείτω μηδὲ ἀγαθαποιείτω, ἀλλὰ 
κτησάσθω φίλους twas, dv οὗ βούλεται 
΄ » , ’ ἍΜ , 
τρόπου, ἤτοι χρήμασι πείσας, ἤτοι φίλους 
ἀξιώσας ἐν τῇ τελευτῇ, καὶ εὐχέσθωσαν 
περὶ αὐτοῦ, ἵνα μι πὶ ἐκεῖ πάθῃ, μηδὲ τὰ 
ὑπ᾽ αὐτοῦ γενόμενα τῶν ἀνηκέστων ὧμαρ- 
ie : =a 
τημάτων ἐκζητηθῇ. Aerius, apud Epi- 


phan, ibid. p. 386. 


222 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
after death the names of those that are departed? He that 
is alive prayeth or maketh dispensation” of the mysteries: 
“ς what shall the dead be profited hereby? And if the 
prayer of those here do altogether profit them that be 
there, then let nobody be godly, let no man do good, but 
let him procure some friends, by what means it pleaseth 
him, either persuading them by money, or entreating friends 
at his death; and let them pray for him that he may suffer 
nothing there, and that those inexpiable sins which he 
hath committed may not be required at his hands.” This 
was Aerius’s. argumentation, which would have been of 
force indeed if the whole Church had held, as many did, 
that the judgment after death was suspended until the gene- 
ral resurrection, and that in the mean time the sins of the 
dead might be taken away by the suffrages of the living. 
But he should have considered, as Stephanus Gobarus, who 
was as great an heretic as himself, did, that the doctors were 
not agreed upon the point; some of them maintaining, 
*<*8that the soul of every one that departed out of this 
life received very great profit by the prayers and oblations 
and alms that were performed for him;” and others, ‘ on 
the contrary side, that it was not so;” and that it was a 
foolish part of him to confound the private opinion of some — 
with the common faith of the universal Church. That he 
reproved this particular error, which seemeth to have gotten 
head in his time, as being most plausible to the multitude, 
and very pleasing unto the looser sort of Christians, therein 
he did well; but that thereupon he condemned the general 
practice of the Church, which had no dependence upon 
that erroneous conceit, therein he did like unto himself, 
headily and perversely. For the Church, in her commemo- 
rations and prayers for the dead, had no relation at all 
unto those that had led their lives lewdly and dissolutely, 
as appeareth plainly, both by the *“author of the Kccle- 
siastical Hierarchy, and by divers other evidences before 


213 "Or. παντὸς τεθνεῶτος ψυχὴ ὠφε- 
λεῖται μέγιστα διὰ τῶν ὑπὲρ αὐτοῦ ἐπι- 
πελουμένων εὐχῶν, καὶ προσφορῶν, καὶ 
ἐλεημοσυνῶν" καὶ ἐκ TOU ἀντικειμένου, 
Gobar. in Photii Biblio- 
theca, Vol. ccxxx11. 


ὅτι οὐχ οὕτω. 


214 Kai γὰρ οὐδὲ τοῦτο κοινόν ἐστι τοῖς 
ἱεροῖς τε καὶ ἀνιέροις. Dionys. Eccles. 
Hierarch. cap. 7, init. Et postea: Διὸ 
τοῖς AVLEPOLS οὐκ ἐπεύχεται ταῦτα KEKOL- 


μημένοις. 


VII. | OF PRAYER FOR THE DEAD. 223 
alleged; but unto those that did end their lives in such 
a godly manner as gave pregnant hope unto the living that 
their souls were at rest with God: and to such as these 
alone did it wish the accomplishment of that which remained 
of their redemption; to wit, their public justification and 
solemn acquittal at the last day, and their perfect consum- 
mation of bliss, both in body and soul, in the kingdom of 
heaven for ever after. Not that the event of these things 
was conceived to be any ways doubtful, (for we have been 
told that things may be prayed for, the event whereof is 
known to be most certain;) but because the commemoration 
thereof was thought to serve for special use, not only in regard 
of the manifestation of the affection of the living toward the 
dead, (he that prayed, as Dionysius noteth, “ * desiring 
other men’s gifts as if they were his own graces,”) but also 
in respect of the consolation and instruction which the living 
might receive thereby, as Epiphanius, in his answer to Aerius, 
doth more particularly declare. 

The objection of Aerius was this: the commemorations 
and prayers used in the Church bring no profit to the dead ; 
therefore as an unprofitable thing they are to be rejected. 
To this doth Epiphanius thus frame his answer: “ *!° As 
for the reciting of the names of those that are deceased, 
what can be better than this? what more commodious and 
more admirable? that such as are present do believe that 
they who are departed do live, and are not extinguished, 
but are still being and living with the Lord; and that this 
most pious preaching might be declared, that they who 
pray for their brethren have hope of them, as being in a 
peregrination.”. Which is as much in effect as if he had 
denied Aerius’s consequence, and answered him, that although 
the dead were not profited by this action, yet it did not 
therefore follow that it should be condemned as altogether 
unprofitable, because it had a singular use otherwise ; 


215 


"Emi τὸ θεομίμητον ἀγαθοειδῶς éx- 
τυπούμενος, καὶ τὰς ἑτέρων δωρεὰς ὡς 
οἰκείας ἐξαιτῶν χάριτας. Id. ibid. 

“ὁ Περὲ τοῦ ὀνόματα λέγειν τῶν τε- 
λευτησάντων, τί ἂν εἴη τούτου προυρ- 


, , 
γιαίτερον; τί τούτου καιριώτερον καὶ 


ὄντας, ὅτι οἱ ἀπελθόντες ζῶσι, καὶ ἐν 
ἀνυπαρξίᾳ οὐκ εἰσὶν, ἀλλὰ εἰσὶ καὶ ζῶσι 
Tapa τῷ δεσπότῃ, καὶ ὅπως ἂν TO σεμ- 
νότατον κήρυγμα διηγήσοιτο, ὡς ἐλπίς 
ἐστιν ὑπὲρ ἀδελφῶν εὐχομένοις ὡς ἐν ἀπο- 
δημίᾳ τυγχανόντων. Epiphan. Heres. 


, 
θαυμασιώτερον ; πιστεύειν μὲν τοὺς παρ- Ι LXXV 


224 ANSWER TO A JESUITS CHALLENGE. | CHAP. 
namely, to testify the faith and the hope of the living con- 
cerning the dead: the faith, in ‘**'declaring them to be 
alive,” (for so doth Dionysius also expound the Church’s 
intention in her public nomination of the dead,) ““ and as 
divinity teacheth, not mortified, but translated from death 
unto a most divine life;” the hope, in that they  signi- 
fied hereby that they accounted their brethren to have 
departed from them no otherwise than as if they had been 
in a journey, with expectation to meet them afterward ; 
and by this means made a difference betwixt themselves 
and *“others which had no hope. 'Then doth Epiphanius 
proceed further in answering the same objection, after this 
manner: ‘“ *!?The prayer also which is made for them doth 
profit, although it do not cut off all their sins; yet foras- 
much as whilst we are in the world we oftentimes slip 
both unwillingly and with our will, it serveth to signify 
that which is more perfect. For we make a memorial both for 
the just and for sinners: for sinners, entreating the mercy of 
God; for the just, (both the fathers and patriarchs, the 
prophets, and apostles, and evangelists, and martyrs, and 
confessors, bishops also and anchorites, and the whole order,) 
that we may sever our Lord Jesus Christ from the rank 
of all other men by the honour that we do unto him, 
and that we may yield worship unto him.” Which, as 
far as I apprehend him, is no more than if he had thus 
replied unto Aerius: Although the prayer that is made for 
the dead do not cut off all their sins, which is the only 
thing that thou goest about to prove, yet doth it profit 
notwithstanding for another purpose; namely, to signify 
the supereminent perfection of our Saviour Christ above 


217 To's δὲ ὡς ζῶντας ἀνακηρύττουσα, | λέστερον σημανθῇ. καὶ yap [ὑπὲρ] δι- 


καὶ ὡς ἡ Θεολογία φησὶν, οὐ νεκρωθέντας, 
ἀλλ᾽ εἰς θειοτάτην ζωὴν ἐκ θανάτου με- 
παφοιτήσαντας. Dion. Eccles. Hierarch. 
cap. 7. Oi yap θεῷ πεπιστευκότες, ἐὰν 
καὶ κοιμηθῶσιν, οὐκ εἰσὶ νεκροί. Clem. 
Constitut. Apost. lib. vi. cap. 29. 

218 | Thess. iv. 13. 

219 Ὦφελεϊ δὲ καὶ ἡ ὑπὲρ αὐτῶν γινο- 
μένη εὐχὴ, εἰ καὶ Ta ὅλα τῶν αἰτιαμάτων 
μὴ ἀποκόπτοι. ἀλλ᾽ οὖν γε διὰ τὸ πολ- 
λάκις ἐν κόσμῳ ἡμᾶς ὄντας σφάλλεσθαι 
ἀκουσίως τε καὶ ἑκουσίως, ἵνα τὸ ἐντε- 





καίων ποιούμεθα τὴν μνήμην, καὶ ὑπὲρ 
ἁμαρτωλῶν" ὑπὲρ μὲν ἁμαρτωλῶν, ὑπὲρ 
ἐλέους θεοῦ θεόμενοι" (f. δεόμενοι") ὑπὲρ 
δὲ δικαίων, καὶ πατέρων καὶ πατριάρχων, 
προφητῶν, καὶ ἀποστόλων, καὶ εὐαγγε- 
λιστῶν, καὶ μαρτύρων, καὶ ὁμολογητῶν, 
ἐπισκόπων TE καὶ ἀναχωρητῶν, καὶ παν- 
τὸς τοῦ τάγματος, ἵνα τὸν κύριον ᾿Τησοῦν 
Χριστὸν ἀφορίσωμεν ἀπὸ τῆς τῶν ἀν- 
θρώπων τάξεως διὰ τῆς πρὸς αὐτὸν τιμῆς, 
καὶ σέβας αὐτῷ ἀποδῶμεν. Epiphan. 
Heres. LXXV. 


vir. | OF PRAYER FOR THE DEAD. 295 


the rest of the sons of men, who are subject to manifold 
slips and falls as long as they live in this world. 

For as well the righteous with their involuntary slips, 
as sinners with their voluntary falls, do come within the 
compass of these commemorations; wherein prayers are 
made both for *°sinners that repent, and for righteous 
persons that have no such need of repentance: for sinners, 
that being by their repentance recovered out of the snare 
of the devil, they may find mercy of the Lord at the last 
day, and be freed from the fire prepared for the devil and 
his angels; for the righteous, that they may be recom- 
pensed in the resurrection of the just, and received into 
the kingdom prepared for them from the foundation of the 
world. Which kind of prayer being made for the best 
men that ever lived, even the patriarchs, prophets, apostles, 
evangelists, and martyrs themselves, Christ only excepted, 
sheweth, that the profit which the Church intended should 
be reaped therefrom, was not so much the taking away 
the sins of the parties that were prayed for, as the honour- 
ing of their Lord above them; it being hereby declared, 
“*"that our Lord is not to be compared unto any man, 
though a man live in righteousness a thousand times and 
more. For how should that be possible, considering that 
the one is God, the other man?” as the praying to the 
one, and for the other, doth discover; ““ and the one is in 
heaven, the other in earth, by reason of the remains of 
the body yet resting in the earth,” until the day of the 
resurrection, unto which all these prayers had special refer- 
ence. This do I conceive to be the right meaning of 
Epiphanius’s answer, as suiting best both with the general 
intention of the Church, which he taketh upon him to vin- 
dicate from the misconstruction of Aerius, and with the 
application thereof unto his objection, and with the known 
doctrine of Epiphanius, delivered by him elsewhere in these 
terms: “After death there is no help to be gotten, either 


290 2 sy j Ξ aie : = . 
Ἐν ἐννοίᾳ ὄντες, ὅτι οὐκ ἔστιν ἐξι- | τῆς γῆς διὰ τὰ ἐπὶ γῆς λείψανα. Epi- 


phan. cont. Aér. Heres. LXxv. 


222 


222 Οὔτε μὲν πορισμὸς εὐσεβείας οὔτε 


; ἥδ ἐν δ: 
σούμενος ὁ κύριος τινὶ τῶν ἀνθρώπων, κἀν 
A ΞΕ 
τε μύρια καὶ ἐπέκεινα ἐν δικαιοσύνῃ ὑπάρ- 
.“ if > ΄ . | 
Xv exaoros ἀνθρώπων. πῶς yap olds τε 


» - « 
€ly τουτο; ὃ μὲν γὰρ ἔστι Θεὸς, ὁ δὲ ἀν- 


39 Pr ναι ἢ Fees ern δὴ ἢ { 
° Luke xv. 7. | Opwimros' Kal ὁ μὲν ἐν οὐρανῷ, ὁ δὲ ἐπὶ 
] 
, . 6, pass , 
| μετανοίας peta θάνατον. ob yap Λαζα- 


pos ἀπέρχεται πρὸς τὸν πλούσιον ἐκεῖ, 
P 


226 ANSWER TO A JESUIT’S CHALLENGE. [ cHaAY. 
by godliness or by repentance. For Lazarus doth not go 
there unto the rich man, nor the rich man unto Lazarus; 
neither doth Abraham send any of his spoils, that the poor 
may be afterward made rich thereby; neither doth the 
rich man obtain that which he asketh, although he entreat 
merciful Abraham with instant supplication. For the 
garners are sealed up, and the time is fulfilled, and the 
combat is finished, and the lists are voided, and the garlands 
are given, and such as have fought are at rest, and such as 
have not obtained are gone forth, and such as have not 
fought cannot now be present in time, and such as have 
been overthrown in the lists are cast out, and all things are 
clearly finished, after that we are once departed from hence.” 
And for the general intention of the Church, beside 
what already hath been at large declared of the times past, 
let us a little compare the ancient practice of praying for 
the dead maintained by Epiphanius, with the footsteps which 
remain thereof in the Euchologue used by the Grecians at 
this very day. For first, that the parties prayed for are not 
supposed to be in any place of torment, appeareth by that 
speech which they apply to the party deceased, even in the 
midst of the prayers which they make for the forgiveness 
of his sins and the resting of his soul: ‘Blessed is the 
way wherein thou art going to day, brother; for to thee is 
prepared a place of rest.” And by the prayer following: 
«© Ξ4Ὴρ is from hence departed breathless, thither where 
there is the reward of his works, thither where there is the 
joy of all the saints, with whom rest thou this deceased per- 
son, O God, of thy mercy and loving kindness.” Secondly, 
that they make these prayers as well for the righteous as 
for sinners, this orison, among others, doth demonstrate: 


σαφῶς τετελείωται μετὰ τὴν ἐντεῦθεν ἐκ- 
Id. contra Cathar. Heres. Lrx. 
223 Μακαρία ἡ ὁδὸς ἣν πορεύη σήμερον, 


οὔτε ὁ πλούσιος πρὸς τὸν Λάζαρον, οὔτε 
Ἀβραὰμ ἀποστέλλει σκύλων τὸν πένητα δημίαν. 
πλουτῆσαι ὕστερον, οὔτε ὁ πλούσιος ὧν 

aA πα: ἢ ; : ; 
ἄδελφε, ὅτι ἡτοιμάσθη σοι τόπος ἀναπαύ- 
σεως. Eucholog. Grec. edit. Venet. ann. 
1600, fol. 118. et 125. 


αἰτεῖται, καίπερ μετὰ ἱκεσίας τὸν ἐλεή- 
᾿᾽ Ψ, 
μονα Ἀβραὰμ παρακαλέσας. ἐσφράγισται 


yap τὰ ταμιεῖα, καὶ πεπλήρωται ὁ χρό- 
aye eg mnie er aa . 

vos, Kal ὁ ἀγὼν ἐτελέσθη, καὶ ἐκενώθη TO 
; τς κα , ane β 
σκάμμα, καὶ οἱ στέφανοι ἐδόθησαν, καὶ 
ἀγωνισάμενοι ἀνεπάγησαν, καὶ οἱ μὴ φθά- 
σαντες ἐξῆκαν, καὶ οἱ μι ἀγωνισάμενοι 
οὐκέτι εὐποροῦσι, καὶ ἐν τῷ σκάμματι 
ἡττηθέντες ἐξεβλήθησαν, καὶ τὰ πάντα 





224 Ἄ πνους ἐξῆλθε, ἀπῆλθεν ἐκ τῶν ἐν- 
θένδε, ἐκεῖ ὅπου ὁ μισθὸς τῶν ἔργων ὑπάρ- 
χει, ἐκεῖ ὅπου ἡ χαρὰ πάντων τῶν ἁγίων" 
μεθ’ ὧν ἀνάπαυσον τὸν κεκοιμημένον ὃ 
Θεὸς, ὡς ἐλεήμων καὶ φιλάνθρωπος. Ibid. 
fol. 126. 


vi. | OF PRAYER FOR THE DEAD. 297 
«6 'The faithful which have left this life holily, and removed 
to thee their Lord, receive benignly, giving them rest out 
of thy tender mercy.” Thirdly, that in these prayers they 
aim at those ends expressed by Epiphanius; as well the 
testifying their belief of the peregrination of their brethren 
and their living with the Lord, as the putting a difference 
betwixt Christ our Saviour and all other men how blessed 
soever, (in respect the one is God, the other but men; the 
one after his glorious resurrection remaineth now immortal 
in heaven, the other continue yet in the state of dissolution, 
with their bodies resting in the earth in expectation of the 
resurrection; the purity and perfection of the one is most 
absolute, the manifold failings of the very best of the other 
such that they stand in need of mercy and pardon;) this 
prayer following may witness: 

«<*°Receive, O Lord, our prayers and supplications, 
and give rest unto all our fathers, and mothers, and brethren, 
and sisters, and children, and all our other kindred and alli- 
ance; and unto all souls that rest before us in hope of the 
everlasting resurrection. And place their spirits and their 
bodies in the book of life, in the bosoms of Abraham and 
Isaac and Jacob, in the region of the living, in the kingdom 
of heaven, in the paradise of delight, by thy bright angels 


bringing all into thy holy mansions. Raise also our bodies 


ΝΣ 
335 ‘Tepws τοὺς τὸν βίον ἀπολιπόντας | ἐνδημούντων, ἀλλὰ μετάστασις λυπη- 


πιστοὺς, καὶ πρὸς σὲ τὸν δεσπότην μετα- 
, ΄σ 
χωρήσαντας, δέξαι προσηνῶς, ἀναπαύων 
e . 
ὡς εὔσπλαγχνος. Ibid. fol. 116. Ὁ. 
226 Δέξαι, δέσποτα, δεήσεις Kal ἱκεσίας 
ἐν ἔν ἐν 
ἡμετέρας, καὶ ἀνάπαυσον πάντας ποὺς 
ΓΌΟΝ \ , , , 
πατέρας ἑκάστου καὶ μητέρας, ἀδελφοὺς 
, 
καὶ ἀδελφὰς καὶ τέκνα, καὶ εἴτι ἄλλο ὁμο- 
γενὲς καὶ ὁμόφυλον, καὶ πάσας τὰς προ- 
αναπαυσαμένας Ψυχὰς ἐπ’ ἐλπίδι ava- 
‘ . 
στάσεως αἰωνίου. Kai κατάταξον τὰ 
, Ξ 
πνεύματα αὐτῶν καὶ τὰ σώματα ἐν 
; 2 
βιβλίῳ ζωῆς, ἐν κόλποις ᾿Αβραὰμ καὶ 
“4 § er , “1 | ‘ , , ΄ > 
σαακ καὶ Ἴακωβ, ἐν χώραις ζώντων, eis 
͵ a eae τῶν - 
βασιλείαν οὐρανῶν ἐν παραδείσῳ τρυφῆς, 
ΒΥ ΟΣ Ξ 
ola τῶν φωτεινῶν ἀγγέλων σου εἰσάγων 
. 
ἅπαντας εἰς τὰς ἁγίας cov μονάς. συνέ- 
ΠΡ, Ἂ 
γειρον καὶ τὰ σώματα ἡμῶν ἐν ἡμέρᾳ ἣ 
" ‘ ‘ « - 
ὡρισας, κατὰ τὰς ἁγίας σου καὶ ἀψευδεῖς 
᾽ λί ᾿ ” 7 , ~ 
ἐπαγγελίας. οὐκ ἔστιν οὖν, Κύριε, τοῖς 
, a 
δούλοις σου θάνατος, ἐκδημούντων ἡμῶν 
πα 
ἀπὸ τοῦ σώματος καὶ πρὸς σὲ τὸν Θεὸν 





ροτέρων ἐπὶ τὰ χρηστότερα καὶ θυμη- 
Εἰ δὲ 


καί τι ἡμάρτομεν εἰς σὲ, ἵλεως γενοῦ ἡμῖν 


δέστερα, καὶ ἀνάπαυσις καὶ χαρά. 


ῃ ᾽ Nea ALA NY 7 rat \ pe 
τε Kal αὐτοῖς" διότι οὐδεὶς καθαρὸς ἀπὸ 
cr ᾿ , ΄ > NP n , € , ε 
ῥύπου ἐνώπιόν σου, οὐδ᾽ ἂν μία ἡμέρα ἡ 
ζωὴ αὐτοῦ ἐστὶν, εἰ μὴ μόνος σὺ ὁ ἐπὶ 

“- ‘ ’ , « UA « ΄σ 
γῆς φανεὶς ἀναμάρτητος, ὁ Κύριος ἡμῶν 
᾿ ase Peers i EL, 
Inoovs Χριστὸς, dv οὗ πάντες ἐλπίζομεν 

δ pe oh 
ἐλέους τυχεῖν καὶ ἀφέσεως ἁμαρτιῶν. 
Διὰ τοῦτο ἡμῖν τε καὶ αὐτοῖς, ὡς ἀγαθὸς 
καὶ φιλάνθρωπος Θεὸς, ἄνες, ἄφες, συγ- 
are 
χώρησον Ta παραπτώματα ἡμῶν, πὰ 
ἑκούσια Kal Ta ἀκούσια, τὰ ἐν γνώσει καὶ 
συ τῳ \ an ν ἢ 
ἐν ἀγνοίᾳ, τὰ πρόδηλα, τὰ λανθάνοντα, 

ΝΗ , A Tes ; Ayaan 
Ta ἐν πράξει, Ta ἐν διανοίᾳ, Ta ἐν λόγῳ, 
τὰ ἐν πάσαις ἡμῶν ταῖς ἀνασπροφαῖς καὶ 
τοῖς κινήμασι. καὶ τοῖς μὲν προλαβοῦσιν 
ἐλευθερίαν καὶ ἄνεσιν δώρησαι. ἡμᾶς δὲ 
τοὺς περιόντας εὐλόγησον, τέλος ἀγαθὸν 
καὶ εἰρηνικὸν παρεχόμενος ἡμῖν τε καὶ 

Ibid. fol, 176. b. 
PZ 


παντὶ τῷ λαῷ cov. 


298 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


together with theirs in the day which thou hast appointed, 
according to thy holy and true promises. It is not a death 
then, O Lord, unto thy servants, when we flit from the 
body and go home to thee our God, but a translation from 
a sorrowful state unto a better and more delightful, and 
a refreshment and joy. And if we have sinned in any thing 
against thee, be gracious both unto us and unto them. 
Forasmuch as no man is clean from pollution before thee, 
no, though his life were but of one day, thou alone excepted 
who didst appear upon earth without sin, Jesus Christ our 
Lord, by whom we all hope to obtain mercy and pardon 
of our sins. Therefore, as a good and merciful God, release 
and forgive both us and them: pardon our offences as well 
voluntary as involuntary, of knowledge and of ignorance, 
both manifest and hidden, in deed, in thought, in word, in 
all our conversations and motions. And to those that are 
gone before us grant freedom and release, and us that 
remain bless, granting a good and a peaceable end both to 
us and to all thy people.” Whereunto this other short 
prayer also for one that is deceased may be added: “ **’ None, 
no, not one man hath been without sin but thou alone, O 
Immortal. Therefore, as a God full of compassion, place 
thy servant in light with the quires of thine angels; by thy 
tender mercy passing over his iniquities, and granting to 
him the resurrection.” 

Lastly, that these prayers have principal relation to the 
judgment ofthe great day, and do respect the escaping of 
the unquenchable fire of Gehenna, not the temporal flames 
of any imaginary purgatory, is plain, both by these kinds 
of prosopopeeias, which they attribute to the deceased: 
“ς 555 Supplicate with tears unto Christ, who is to judge my 
poor soul, that he would deliver me from that fire which is 
unquenchable.” ‘”°I beseech all my acquaintance and my 
friends, make mention of me in the day of judgment, that 


227 Οὐδεὶς ἀναμάρτητος, οὐδεὶς τῶν av- | Ψυχὴν, σὺν δάκρυσι Χριστὸν ἱκετεύσατε, 
θρώπων γέγονεν, εἰ μὴ σὺ μόνε ἀθάνατε. | ὅπως μὲ πυρὸς ἐξελῆται τοῦ ἀσβέστου. 
διὸ. πὸν δοῦλόν σου, ὡς Θεὸς οἰκτίρμων, | Ibid. fol. 184. b. 
ἐν φωτὶ κατάταξον σὺν ταῖς χοροστα- 229 ¢ 


Ικετεύω πάντας τοὺς γνωστοὺς Kat 


, > ͵ i Bs , | ἐς τᾷ 
σίαις ἀγγέλων σου, τῇ εὐσπλαγχνίᾳ FOV προσφιλεῖς μου, μνείαν ποιεῖτέ μου ἐν 
- , ? , \ , > | A - 
ὑπερβαίνων ἀνομήματα, καὶ παρέχων αὐ- ἡμέρᾳ κρίσεως, ἵνα εὕρω ἔλεος ἐπὶ τοῦ 
τῷ τὴν ἀνάστασιν. Ibid. fol. 19]. Ὁ. 


ἡἥματος ἐκείνου τοῦ οβε οὔ. Ibid. 

1} 

22) A ΄ ᾿ ΄ 

228 Tove (OVTa κριναι τὴν ταπεινὴν μου 
/ i} 





vil. | OF PRAYER FOR THE DEAD. 929 


I may find mercy at that dreadful tribunal.” “ *° Bemired 
with sins and naked of good deeds, I that am worms’ meat 
ery in spirit, Cast not me, wretch, away from thy face; 
place me not on thy left hand, who with thy hands didst 
fashion me; but give rest unto him whom thou hast taken 
δ 

away by thy command, O Lord, for thy great mercy’s sake.” 
And by these prayers, which are accordingly tendered for 
him by the living: ‘**!When in unspeakable glory thou 
dost come dreadfully to judge the whole world, vouchsafe, 
O Redeemer, that this thy faithful servant, whom thou hast 
taken from the earth, may in the clouds meet thee cheer- 
fully.” <«**'They who have been dead from the beginning, 
with terrible and fearful trembling standing at thy tribunal, 
await thy just censure, O Saviour, and receive God’s righteous 
judgment. At that time, O Lord and Saviour, spare thy 
servant, who in faith is gone unto thee, and vouchsafe unto 
him thine everlasting joy and bliss.” ‘“**None shall fly 
there the dreadful tribunal of thy judgment. All kings and 
princes with servants stand together, and hear the dread- 
ful voice of the Judge condemning the people which have 
sinned into hell, from which, O Christ, deliver thy servant.” 
“At that time, Ὁ Christ, spare him whom thou hast 
translated hence.” “*°OQ Lord our only King, vouchsafe, 
we beseech thee, thine heavenly kingdom to thy servant, 
whom thou hast now translated hence, and then preserve 
him uncondemned when every mortal wight shall stand before 
thee the Judge to receive their judgment.” 

380 Βεβορβορωμένος Tats ἁμαρτίαις, καὶ ᾿ σοὺ; πίστει τοῦ πρός σε μεταστάντος, 
γεγυμνωμένος κατορθωμάτων, κραυγάζω | Kal τῆς αἰδίου τρυφῆς σου καὶ μακαριό- 
τῷ πνεύματι, 1) βορὰ τῶν σκωλήκων. μή τητος ἀξίωσον. Ibid. fol. 122, ἃ. 
με τὴν τάλαιναν ἀποῤῥίψῃς ἀπὸ τοῦ cou “3 Οὐδεὶς ἐκφεύξεται ἐκεῖ τὸ φοβερὸν 
προσώπου, μή με ἐξ εὐωνύμων στήσῃς ὁ τῆς κρίσεως σου βῆμα. βασιλεῖς, δυνα- 
χερσί σου με πλάσας. ἀλλ᾽ ἀνάπαυσον ὃν σταὶ ἅπαντες σὺν τοῖς δούλοις ἅμα 
προσελάβου τῇ προστάξει σου, Κύριε, παρίστανται, καὶ φωνῆς κριτοῦ φοβερᾶς, 
διὰ τὸ μέγα σου ἔλεος. Ibid. fol. 198. b. τοὺς ἁμαρτήσαντας λαοὺς εἰς κρίσιν γε- 

81 Αφράστῳ τῇ δόξῃ σου ὅταν ἔλθῃς ἐέννης, ἐξ ἧς, Χριστὲ, ῥύσαι τὸν δοῦλόν 
φοβερῶς κρῖναι τὸν κόσμον ἅπαντα, év σου. Ibid. fol. 130. Ὁ. 
νεφέλαις εὐδόκησον λυτρωτὸν φαιδρῶς 234 πότε φεῖσαι, Λόγε, τοῦ ἔνθα μετα- 
ὑπαντῆσαί σοι, ὃν ἐκ γῆς προσελάβου στάντος. Ibid. fol. 199, a. 
πιστὸν δοῦλόν σου. Ibid. fol. 110. ἃ. | 385. Κύριε μόνε βασιλεῦ, βασιλείας οὐ- 

282 Toduw τῷ φρικτῷ καὶ φοβερῷ βή- | paviov ἀξίωσον ὃν νῦν μετέστησας πιστόν 
ματι τῷ σῷ παρεστῶτες, οἱ ἀπ᾽ αἰῶνος σου δοῦλον, παρακαλοῦμέν σε, καὶ ἀκα- 
vexpot Ψῆφον ἀναμένουσι τὴν σὴν δι- σπάκριτον αὐτὸν τότε διατήρησον, ἡνίκα 





ἅπας βροτὸς παραστῇ σοι τῷ κριτῇ 
μέλλων κρίνεσθαι, Ibid. fol. 138. ἃ. 


᾿ ΟΝ \ 
καίαν, Σωτήρ, καὶ τὴν θείαν ἐκδέχονται 
Ν ; 7 = heh 

δικαιοκρισίαν. Tore φεῖσαι τοῦ δούλον 


230 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 


We are to consider, then, that the prayers and oblations, 
for rejecting whereof Aerius was reproved, were not such 
as are used in the Church of Rome at this day, but such 
as were used by the ancient Church at that time, and for 
the most part retained by the Greek Church at this present. 
And therefore as we, in condemning of the one, have nothing 
to do with Aerius or his cause, so the Romanists, who dislike 
the other as much as ever Aerius did, must be content to 
let us alone, and take the charge of Aerianism home unto 
themselves. Popish prayers and oblations for the dead, we 
know, do wholly depend upon the belief of purgatory: if 
those of the ancient Church did so too, how cometh it to 
pass that Epiphanius doth not directly answer Aerius, as a 
Papist would do now, that they brought singular profit to 
the dead by delivering their tormented souls out of the 
flames of purgatory; but forgetting as much as once to 
make mention of purgatory, (the sole foundation of these 
suffrages for the dead, in our adversary’s judgment,) doth 
trouble himself and his cause with bringing in such far-fetched 
reasons as these: That they who performed this duty did 
intend to signify thereby that their brethren departed were 
not perished, but remained still alive with the Lord; and 
to put a difference betwixt the high perfection of our Saviour 
Christ and the general frailty of the best of all his servants? 
Take away popish purgatory on the other side, (which in 
the days of Aerius and Epiphanius needed not to be taken 
away, because it was not as yet hatched,) and all the reasons 
produced by Epiphanius will not withhold our Romanists 
from absolutely subscribing to the opinion of Aerius; this 
being a case with them resolved, that ‘*°if purgatory be 
not admitted after death, prayer for the dead must be un- 
profitable.” But though Thomas Aquinas and his abettors 
determined so, we must not therefore think that Epiphanius 
was of the same mind, who lived in a time wherein prayers 
were usually made for them that never were dreamed to 
have been in purgatory, and yieldeth those reasons of that 
usage, which overthrow the former consequence of ‘Thomas 
every whit as much as the supposition of Aerius. 


236 Ad hoc etiam est universalis ec- | si purgatorium post mortem non pona- 
clesie consuetudo, que pro defunctis | tur. Thom. contra Gentiles, lib. xiv. 
orat; que quidem oratio inutilis esset, | cap. 91. 


vit. | OF PRAYER FOR THE DEAD. 231 


For Aerius and Thomas both agree in this, that prayer 
for the dead would be altogether unprofitable if the dead 
themselves received no special benefit thereby. This doth 
Epiphanius, defending the ancient use of these prayers in 
the Church, shew to be untrue, by producing other profits 
that redound from thence unto the living; partly by the 
public signification of their faith, hope, and charity toward 
the deceased; partly by the honour that they did unto the 
Lord Jesus, in exempting him from the common condition 
of the rest of mankind. And to make it appear that these 
things were mainly intended by the Church in her memorials 
for the dead, and not the cutting off of the sins which they 
carried with them out of this life, or the releasing of them 
out of any torment, he allegeth, as we have heard, that not 
only the meaner sort of Christians, but also the best of them 
without exception, even the prophets and apostles and martyrs 
themselves, were comprehended therein. From whence, by 
our adversary’s good leave, we will make bold to frame this 
syllogism : 

They who reject that kind of praying and offering for the 
dead which was practised by the Church in the days of 
Aerius, are in that point flat Aerians. 

But the Romanists do reject that kind of praying and 
offering for the dead which was practised by the Church 
in the days of Aerius. 

Therefore the Romanists are in this point flat Aerians. 

The assumption, or second part of this argument, (for the 
first, we think, nobody will deny,) is thus proved: 

They who are of the judgment that prayers and oblations 
should not be made for such as are believed to be in 
bliss, do reject that kind of praying and offering for 
the dead which was practised by the ancient Church. 

But the Romanists are of this judgment. 

Therefore they reject that kind of praying and offering for 
the dead which was practised by the ancient Church. 

The truth of the first of these propositions doth appear 
by the testimony of Epiphanius, compared with those many 
other evidences whereby we have formerly proved, that it 
was the custom of the ancient Church to make prayers and 
oblations for them of whose resting in peace and bliss there 
was no doubt at all conceived. The verity of the second 


232 ANSWER TO A JESUITS CHALLENGE. [cHar. 


is manifested by the confession of the Romanists themselves, 
who reckon this for one of their ““ “Catholic Verities,” that 
suffrages should not be offered for the dead that reign with 
Christ; and, therefore, that an ancient ‘ **form of praying 
for the apostles, martyrs, and the rest of the saints, is by 
disuse deservedly abolished,” saith Alphonsus Mendoza. Nay, 
““to offer sacrifices and prayers to God for those that are 
in bliss, is ‘ plainly absurd and impious,” in the judgment 
of the Jesuit Azorius; who was not aware that thereby he 
did outstrip Aerius in condemning the practice of the ancient 
Church, as far as the censuring it only to be ““ unprofitable” 
(for τί ὠφεληθήσεται ὁ τεθνεώς : what shall the dead be 
profited thereby? was the furthest that Aerius durst to go) 
cometh short of rejecting it as ‘‘ absurd and impious.” And 
therefore our adversaries may do well to purge themselves 
first from the blot of Aerianism, which sticketh so fast unto 
them, before they be so ready to cast the aspersion thereof 
upon others. 

In the meantime, the reader who desireth to be rightly 
informed in the judgment of antiquity touching this point, 
is to remember that these two questions must necessarily be 
distinguished in this enquiry: Whether prayers and obla- 
tions were to be made for the dead? and, Whether the dead 
did receive any peculiar profit thereby? In the latter of 
these he shall find great difference among the doctors; in 
the former very little, or none at all. For ‘ *°howsoever 
all did not agree about the state of the souls,” saith Cassander, 
an indifferent Papist, ‘‘ which might receive profit by these 
things, yet all did judge this duty, as a testimony of their 
love toward the dead, and a profession of their faith touching 
the soul’s immortality and the future resurrection, to be 


237 Fran. Suarez, Tom. rv. in part. | surdum et impium. Jo. Azor. Institut. 
111. Thom. Disp. xivir1. sect. 4, num. | Moral. Tom. τ. lib. viii. cap. 20. 
10. 240 Quamvis de statu illo animarum, 

238 ΤΊ]. formula precandi pro apostolis, quibus hee prodessent, non satis consta- 
martyribus, &c. merito per desuetudinem | Tet, nec inter omnes conveniret; omnes 
exolevit. Alphons. Mendoz. Contro- | tamen hoc officium, ut testimonium cari- 
vers. Theologic. Quest. Scholastic. v1. | tatis erga defunctos, et ut professionem 
sect. 7. fidei de immortalitate animarum et futura 

239 Greci sacrificia et preces offerunt | Tesurrectione, Deo gratum et ecclesiz utile 
Deo pro mortuis; non beatis certe, neque 8558 judicarunt. Cassand. Consultat. ad 
damnatis ad inferos, quod plane esset ab- Ferdinand. 1. et Maximilian. 11. Art. 24. 


VII. | OF PRAYER FOR THE DEAD. Vso 


acceptable unto God and profitable to the Church.” There- 
fore for condemning the general practice of the Church herein, 
which aimed at those good ends before expressed, Aerius was 
condemned; but for denying that the dead received profit 
thereby, either for the pardon of the sins which before were 
unremitted, or for the cutting off or mitigation of any torments 
that they did endure in the other world, the Church did never 
condemn him; for that was no new thing invented by him. 
Divers worthy men, before and after him, declared themselves 
to be of the same mind, and were never for all that charged 
with the least suspicion of heresy. ‘‘*'The narration of 
Lazarus and the rich man,” saith the author of the Questions 
and Answers in the works of Justin Martyr, ‘ presenteth 
this doctrine unto us, that after the departure of the soul 
out of the body men cannot by any providence or care obtain 
any profit.” ‘«*”'Then,” saith Gregory Nazianzen, ‘in vain 
shall any one go about to relieve those that lament. Here 
men may have a remedy, but afterwards there is nothing 
but bonds,” or, ‘all things are fast bound.” For, ** *“after 
death the punishment of sin is remediless,” saith Theodoret ; 
and, ‘**the dead,” saith Diodorus Tarsensis, ‘have no hope 
of any succour from man;” and therefore St Jerome doth 
conclude, *°that ‘* while we are in this present world we 
may be able to help one another, either by our prayers or 
by our counsels; but when we shall come before the judg- 
ment-seat of Christ, neither Job, nor Daniel, nor Noah, 
can entreat for any one, but every one must bear his own 
burden.” 
Other doctors were of another judgment, That the dead 
received special profit by the prayers and oblations of the 
241 "ori δὲ τὸ περὶ τοῦ Λαζάρου Kat 244 Οἱ νεκροὶ ἐλπίζουσιν οὐκέτι βοήθειαν 
τοῦ πλουσίου διήγημα ὑποτύπωσις λόγου | ἀνθρωπίνην οὐδεμίαν. Diodor. Caten. 


διδασκαλίαν ἔχοντος, τοῦ μὴ δύνασθαι Grec. in Psalm. Lxxxvii. 5, MS. in pub- 
μετὰ τὴν ἐκ τοῦ σώματος ἔξοδον τῆς | lica Oxoniensis Academie Bibliotheca. 


ψυχῆς, κατὰ πρόνοιάν τινα ἢ σπουδὴν, 245 Obscure licet docemur, per hanc 
ὠφελείας τινὸς τυχεῖν τοὺς ἀνθρώπους. | sententiolam, novum dogma quod latitat : 
Justin. Resp. ad Orthod. Quest. Lx. dum in presenti seculo sumus, sive ora- 


242 


Τῆμος ὀδυρομένοισιν ἐτώσια Tis Kev | tionibus sive consiliis invicem posse nos 
ἀμῦναι. “Evbad’ ἄκος μερόπεσσι, ta δ᾽ | coadjuvari; cum autem ante tribunal 
ὕστατα δέσμια πάντα. Greg. Nazianz. | Christi venerimus, non Job, non Daniel, 
in Carm. de Rebus suis. | nec Noe rogare posse pro quoquam, sed 

243 Post mortem peena peccati est im- | unumquemque portare onus suum. Hie- 
medicabilis. Theodoret, Quest. inlib.ii. | ronym. lib. 111. Commentar. in Galat. 
Reg. cap. 18, 19. | cap. 6. 





234 ANSWER TO A JESUIT’s CHALLENGE. [cHap. 
living, either for the remission of their sins or the easing 
of their punishment. But whether this were restrained to 
smaller offences only, or such as lived and died in great sins 
might be made partakers of the same benefit; and whether 
these men’s torments might be lessened only thereby, or in 
tract of time quite extinguished, they did not agree upon. 
Stephanus Gobarus, whom before I alleged, made a collec- 
tion of the different sentences of the Fathers, *° whereof some 
contained the received doctrine of the Church, others the 
unallowable opinions of certain of the ancient that varied 
therefrom. Of this latter kind he maketh this sentence to 
be one: ‘ *?That such sinners as be delivered unto punish- 
ment are purged therein from their sins, and after their 
purging are freed from their punishment; albeit, not all who 
are delivered unto punishment be thus purged and _ freed, 
but some only ;” whereas ‘the true sentence of the Church 
was, that none at all was freed from punishment.” If that 
were the true sentence of the Church, that none of those 
who suffered punishment in the other world were ever freed 
from the same, then the applying of prayers to the helping 
of men’s souls out of any such punishments must be referred 
to the erroneous apprehension of some particular men, and 
not to the general intention of the ancient Church; from 
which in this point, as in many others beside, the latter 
Church of Rome hath swerved and quite gone astray. The 
ancient writer of the Ecclesiastical Hierarchy, handling this 
matter of praying for the dead professedly, *“*doth by way 
of objection move this doubt: ‘* To what purpose should 
the Bishop entreat the divine Goodness to grant remission 
of sins unto the dead, and a like glorious inheritance with 
those that have followed God?” seeing by such prayers he 
can be brought to no other rest but that which is fitting 


for him, and answerable unto 


͵ 

346 "Oy αἱ μὲν τὸ ἐκκλησιαστικὸν φρό- 
τς , nip stele 

νημα, αἱ δὲ συνεκρότουν τὸ ἀπόβλητον. 
Phot. Bibliothec. Vol. σΟΧ ΧΧττι. 

247 Ὅτι οἱ TH κολάσει παραδιδόμενοι 
τῶν ἁμαρτωλῶν καθαίρονται τῆς κακίας 
ἐν αὐτῇ, καὶ μετὰ τὴν κάθαρσιν ἀπο- 
λύονται τῆς κολάσεως. καί τοι οὐ πάντες 
παραδοθέντες τῇ κολάσει καθαίρονται 
καὶ ἀπολύονται, ἀλλὰ τινές. καὶ ὅτι, 
ὅπερ ἐστὶν ἀληθὲς τῆς ἐκκλησίας φρό- 





the life which he hath here 


vynwa, οὐδεὶς ἀπολύεται τῆς κολάσεως. 
Ibid. 

248 Pains δ᾽ dv ὅπως, ταῦτα μὲν ὀρθῶς 
εἰρῆσθαι παρ᾽ ἡμῶν, ἀπορεῖν δὲ ὅτου 
ἕνεκα τῆς θεαρχικῆς ἀγαθότητος ὃ ἱεράρ- 
Xns δεῖται, τῶν ἡμαρτημένων αἰτῶν τῷ 
κεκοιμημένῳ τὴν ἄφεσιν, καὶ τὴν τοῖς 
θεοειδέσιν ὁμοταγῆ καὶ φανοτάτην ἀπο- 
κλήρωσιν. Dionys. Ecclesiast. Hierarch. 
cap. 7. 


vil. | OF PRAYER FOR THE DEAD. 235 
led. If our Romish divinity had been then acknowledged 
by the Church, there had been no place left to such ques- 
tions and doubts as these. The matter might easily have 
been answered, that though a man did die in a state of grace, 
yet was he not presently to be admitted unto the place of 
rest, but must first be reckoned withal, both for the com- 
mittal of those smaller faults unto which, through human 
frailty, he was daily subject, and for the not performance 
of full penance and satisfaction for the greater sins, into 
which in this life he had fallen; and purgatory being: the 
place wherein he must be cleansed from the one, and make 
up the just payment for the other, these prayers were directed 
unto God for the delivery of the poor soul, which was not now 
in case to help itself out of that place of torment. 

But this author, taking upon him the person of St Paul’s 
scholar, and professing to deliver herein ‘‘™*that tradition 
which he had received from his divine Master,” saith no 
such thing, but giveth in this for his answer: ‘* The divine 
Bishop, as the Scriptures witness, is the interpreter of the 
divine judgments; for he is the angel of the Lord God 
Almighty. He hath learned, therefore, out of the oracles 
delivered by God, that a most glorious and divine life is by 
his just judgment worthily awarded to them that have lived 
holily, his divine goodness and kindness passing over those 
blots which by human frailty he had contracted; forasmuch 
as no man, as the Scriptures speak, is free from pollution. 
The Bishop, therefore, knowing these things to be promised 
by the true oracles, prayeth that they may accordingly come 
to pass, and those sacred rewards may be bestowed upon them 
that have lived holily.”. The Bishop at that time belike did 
not know so much as our popish Bishops do now, that God’s 
servants must dearly smart in purgatory for the sins where- 


249 Tlepi δὲ τῆς εἰρημένης εὐχῆς ἣν ὁ 
ἱεράρχης ἐπεύχεται τῷ κεκοιμημένῳ, τὴν 
εἰς ἡμᾶς ἐλθοῦσαν ἐκ τῶν ἐνθέων ἡμῶν 
καθηγεμόνων παράδοσιν εἰπεῖν ἀναγ- 
καῖον. ‘O θεῖος ἱεράρχης ἐκφαντορικός 
ἐστιν, ὡς τὰ λόγια φησὶ, τῶν θεαρχικῶν 
δικαιωμάτων. ἄγγελος γὰρ κυρίου παν- 
ποκράτορος θεοῦ ἐστί. μεμάθηκεν οὖν ἐκ 
τῶν θεοπαραδότων λογίων, ὅτι τοῖς ὁσίως 
βιώσασιν ἡ φανοτάτη καὶ θεία ζωὴ κατ᾽ 





ἜΣΑΝ nS , ΟΣ 
ἀξίαν ὑπὸ τῶν δικαιοτάτων ζυγῶν ἀντι- 
, ? , -~ 
δίδοται, παρορώσης ἀγαθότητι τῆς θεαρ- 
3 ‘ 
χικῆς φιλανθρωπίας tas ἐγγενομένας 
REA Are , , , ae 
αὐτοῖς ἐξ ἀνθρωπίνης ἀσθενείας κηλῖδας 
ae Scie mening? , ‘ 
ἐπείπερ οὐδεὶς. ὡς τὰ λόγια φησὶ, καθαρὸς 
ἀπὸ ῥύπου. Tavta μὲν οὖν ὁ ἱεράρχης 
aT , ee NE 
εἶδεν ἐπηγγελμένα πρὸς τῶν ἀληθῶν λο- 
γίων. αἰτεῖ δὲ αὐτὰ γενέσθαι, καὶ δωρη- 
ε πὲ 
θῆναι τοῖς ὁσίως βιώσασι τὰς ἱερὰς ἀντι- 


Id, ibid. 


ne 
ὁοσειςς 


236 ANSWER TO A JESUIT’S CHALLENGE. [ cmap. 


with they were overtaken through human infirmity: he 
believed that God of his merciful goodness would pass by 
those slips, and that such after-reckonings as these should 
give no stoppage to the present bestowing of those holy 
rewards upon the children of the promise. “ *”°'Therefore 
the divine Bishop,” saith our author, “ asketh those things 
which were promised by God, and are grateful to him, and 
without doubt will be granted; thereby as well manifesting 
his own good disposition unto God, who is a lover of the 
good, as declaring like an interpreter unto them that be 
present the gifts that shall befall to such as are holy.” 
He further also addeth, that ‘the Bishops have a 
separating power, as the interpreters of God’s judgments,” 
according to that commission of Christ, Whose sins ye remit, 
they are remitted unto them; and whose ye shall retain, 
they are retained: and *'Whatsoever thou shalt bind upon 
earth, shall be bound in heaven; and whatsoever thou shalt 
loose upon earth, shall be loosed in heaven. Now, as in 
the use of the keys the schoolmen following St Jerome do 
account the minister to be the interpreter only of God’s 
judgment, by declaring what is done by him in the binding 
or loosing of men’s sins; so doth this author here give them 
power only to “**separate those that are already judged 
of God,” and, by way of ““ **declaration and convoy, to bring 
in those that are beloved of God, and to exclude such as are 
ungodly.” And if the power which the ministers have received 
by the foresaid commission do extend itself to any further 
real operation upon the living, Pope Gelasius will deny that 
it may be stretched in like manner unto the dead; because 
that Christ saith, Whatsoever thow shalt bind upon earth. 
ἐς ΞΕ Me saith, wpon earth; for he that dieth bound 15 no- 
where said to be loosed.” And, “ *°That which a man 


250 Οὐκοῦν ὁ θεῖος ἱερώρχης ἐξαιτεῖ Ta 252 'Tols κεκριμένους Θεῷ Kat ἀξίαν 


θειωδῶς ἐπηγγελμένα, καὶ φίλα θεῷ, καὶ | ἀφοριζόντων. Dionys. ut supra. 


πάντως δωρηθησόμενα, καὶ τὸ τῆς οἰκείας 398 Εκφαντορικῶς καὶ διαπορθμευτικῶς 
ἀγαθοειδοῦς ἕξεως ἐπιδεικνὺς τῷ φιλα- | τούς τε θεοφιλεῖς προσιεμένου, καὶ τοὺς 
γάθῳ θεῷ, καὶ τοῖς παροῦσιν ἐκῴαντορι- ἀθέους ἀποκληροῦντος. Id. ibid. 

κῶς ἐμφαίνων τὰ ποῖς ὁσίοις ἐσόμενα 554. Super terram, inquit; nam in hac 


δῶρα. οὕπω καὶ τὰς ἀφοριστικὰς ἔχουσιν | ligatione defunctum nusquam dixit ab- 
οἱ ἱεράρχαι δυνάμεις, ὡς ἐκφαντορικοὶ | solvi. Gelas. in Comment. ad Faustum. 
τῶν θείων δικαιωμάτων, &c. Id. ibid. 255 @uod manens in corpore non rece- 

251 Vide Eucholog. Grec. fol. 151. b. | perit, consequi exutus carne non poterit. 
et 152. a. Leo, Epist. LXXx1X. vel xcr,ad Theodor. 





vit. | OF PRAYER FOR THE DEAD. 237 
remaining in his body hath not received, being unclothed of 
his flesh he cannot obtain,” saith Leo. 

Whether the dead received profit by the prayers of the 
living, was still a question in the Church. Maximus, in his 
Greek Scholies upon the writer of the Ecclesiastical Hierarchy, 
wisheth us to ‘**°mark, that even before” that writer’s “‘ time 
this doubt was questioned.” Among the questions wherein 
Dulcitius desired to be resolved by St Augustine, we find 
this to be one: “ἢ Whether the offering that is made for 
the dead did avail their souls any thing?” ”*Many “did 
say to this, that if herein any good were to be done after 
death, how much rather should the soul itself obtain ease 
for itself by its own confessing of her sins there, than that 
for the ease thereof an oblation should be procured by other 
men.” The like also is noted by Cyril, or rather John, 
Bishop of Jerusalem, that he ‘**’knew many who said thus: 
What profit doth the soul get that goeth out of this world, 
either with sins or not with sins, if you make mention of 
it in prayer?” And by Anastasius Sinaita, or Nicenus: 
«ς Some do doubt, saying that the dead are not profited 
by the oblations that are made for them.” And, long after 
them, by Petrus Cluniacensis, in his treatise against the fol- 
lowers of Peter Bruse, in France: ‘ *'That the good deeds 
of the living may profit the dead, both these heretics do 
deny, and some Catholics also do seem to doubt.” Nay, in 
the West, not the profit only, but the lawfulness also of 
these doings for the dead was calied in question; as partly 
may be collected by Boniface, Archbishop of Mentz’s_ con- 
sulting with Pope Gregory, about 730 years after the birth 


256 Kal onpeiwoat, ὅτι Kal πρὸ αὐτοῦ 
ἐζητήθη τὸ ἄπορον τοῦτο. Maxim. Schol. 
in Eccles. Hierarch. cap. 7. 

*°7 Utrum oblatio que fit pro quiescen- 
tibus, aliquid eorum conferat animabus ? 
Augustin. ad Dulcit. Quest. 11. 

258 Ad quod multi dicunt, Quod si 
aliquis beneficii in hoe locus possit 
esse post mortem, quanto magis 510] 
anima ferret ipsa refrigeria, sua per se 
illic confitendo peccata, quam in eorum 
retrigerium ab aliis oblatio procuratur. 
Thid. 


29 Oida γὰρ πολλοὺς τοῦτο λέγοντας; 





Τί ὠφελεῖται ψυχιὶ μεθ’ ἁμαρτήματων 
ἀπαλλασσομένη τοῦδε TOU κόσμου, 7) οὐ 
μεθ’ ὡμαρτήματων, ἐὰν ἐπὶ τῆς προσευ- 
χῆς μνημονεύητε; Cyrill. Cateches. v. 
Mystagogic. 

260 Αμφιβάλλουσι τινὲς λέγοντες, ὅτι 
οὐκ ὠφελοῦνται οἱ νεκροὶ ἐκ τῶν γινομέ- 
νων συνάξεων ὑπὲρ αὐτῶν. Anastas. in 
p- 540, edit. Graeco-Lat. 

261 Quod bona vivorum mortuis prod- 
esse valeant, et hi heretici negant, et qui- 
dam etiam Catholici dubitare videntur. 
Petr. Cluniac. Epist. contra Petrobrusia- 
nos. 


238 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 


of our Saviour, ““" *’ Whether it were lawful to offer oblations 
for the dead,” (which he should have no reason to do, if 
no question had been made thereof among the Germans) ; 
and is plainly delivered by Hugo Etherianus, about 1170 
years after Christ, in these words: “*?I know that many 
are deformed with vain opinions, thinking that the dead are 
not to be prayed for, because that neither Christ nor the 
Apostles that succeeded him have intimated these things in 
the Scriptures. But they are ignorant that there be many 
things, and those exceeding necessary, frequented by the holy 
Church, the tradition whereof is not had in the Scriptures ; 
and yet they pertain nevertheless to the worship of God, 
and obtain great strength.” Whereby it may appear that 
this practice wanted not opposition even then, when in the 
Papacy it was advanced unto its greatest height. And now 
it is high time that I should pass from this article unto 
the next following. 


OF LIMBUS PATRUM, AND CHRIST’S DESCENT 
INTO HELL. 


Here doth our Challenger undertake to prove against 
us, not only “ that there is a Limbus Patrum,” but “ that 
our Saviour” also ““ descended into hell, to deliver the 
ancient Fathers of the Old Testament; because, before 
his passion, none ever entered into heaven.” That there 
was such a thing as Limbus Patrum, I have heard it said; 
but what it is now, the doctors vary, yet agree all in this, 
that Limbus it may well be, but Limbus Patrum sure it is 
not. ‘‘'Whether it were distinct from that place in which 


262 Pro obeuntibus quoque consuluisse 
dignosceris, si liceat oblationes offerte. 
Gregor. 11. vel 111. Epist. ad Bonifac. in 
Tomis Conciliorum. 

263 Scio plerosque vanis opinionibus de- 
formari, putantes non esse orandum pro 
mortuis; eo quod neque Christus neque 
apostoli ejus successores hec scriptis in- 
timaverint. Nesciunt quidem illi plura 
esse, ac persumme necessaria, que 
sancta ecclesia frequentat, quorum tra- 





ditio ex scripturis non habetur; nihilo 
tamen minus ad cultum Dei pertinent, 
et vigorem maximum obtinent. Hug. 
Etherian. de Animar. Regress. ab Infer. 
cap. 13. 

* An ab eo loco distinctus fuerit, in quo 
nunc infantes sine baptismo de vita dece- 
dentes recipi creduntur, theologi dubi- 
tant; mec est quicquam de re dubia 
temere pronunciandum. Jo. Mald. Com- 
mentar. in Luc. xvi, 22. 


VIII. | OF LIMBUS PATRUM. 239 
the infants that depart out of this life without baptism are 
now believed to be received, the divines do doubt; neither 
is there any thing to be rashly pronounced of so doubtful 
a matter,” saith Maldonat the Jesuit. The Dominican 
Friars, that wrote against the Grecians at Constantinople, . 
in the year 1252, resolve, that ‘ *into this Limbus the holy 
Fathers before the coming of Christ did descend; but now 
the children that depart without baptism are detained there :” 
so that in their judgment that which was the Limbus of 
fathers is now become the Limbus of children. The more 
common opinion is, that these be two distinct places, and 
that the one is appointed for unbaptized infants, but the 
other “ *now remaineth void,” and so ‘“ ‘shall remain, that 
it may bear witness as well of the justice as of the mercy 
of God.” If you demand, how it came to be thus void 
and emptied of the old inhabitants, the answer is here 
given, “ That our Saviour descended into hell” purposely 
** to deliver” from hence ‘ the ancient Fathers of the Old 
Testament.” But “ *hell is one thing, I ween,” saith 
Tertullian, and ‘“ Abraham’s bosom,” where the Fathers 
of the Old Testament rested, ‘ another;” ‘‘ *neither is it 
to be believed that the bosom of Abraham, being the habita- 
tion of a secret kind of rest, was any part of hell,” saith 
St Augustine. To say, then, that our Saviour descended 
into hell to deliver the ancient Fathers of the Old Testa- 
ment out of Limbus Patrum, would by this construction 
prove as strange a tale as if it had been reported, that 
Cesar made a voyage into Britain to set his friends at liberty 
in Greece. 

Yea, but ‘before Christ’s passion none ever entered 
into heaven,” saith our Challenger. The proposition that 


Dei. 
ad Infer. sect. 41. 


Hen. Vicus, de Descensu Christi 
Vide Abulens. Para- 


3. In quem (Limbum) ante adventum 
Christi sancti patres descendebant: nunc 


vero pueri, qui absque baptismo dece- 
dunt, sine pena sensibili detinentur. 
Tractat. contra Grec. in Tomo auctorum 
a P. Steuartio edit. p. 565. 

% Nune vacuus remanet. 
Purg. lib. ii. cap. 6. 

4 Manet autem, manebitque, licet va- 
cuus, hic infernus; ut testimonium per- 
hibeat tum justitie tum misericordize 


Bellar. de 


dox. v. cap. 188. 

5 Aliud enim inferi, ut puto, aliud 
quoque Abrahe sinus. Tertull. advers. 
Marcion. lib. iv. cap. 34, 


® Non utique sinus ille Abraha, id est, 
secrete cujusdam quietis habitatio, aliqua 
pars inferorum esse credenda est. Au- 
gustin. Epist. 99, ad Evodium. 


240 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 


Cardinal Bellarmine taketh upon him to prove, where he 
handleth this controversy, is, ““ ‘that the souls of the godly 
were not in heaven before the ascension of Christ.” Our 
Jesuit, it seemeth, considered here with himself, that Christ 
had promised unto the penitent thief upon the cross, that 
not before his ascension only, but also before his resur- 
rection, even “that day he should be with him in paradise ; 
that is to say, in the kingdom of heaven; as the *Cardinal 
himself doth prove, both by the authority of "St Paul 
making paradise and the third heaven to be the selfsame 
thing, and by the testimony of the ancient expositors of 
the place. This, belike, stuck somewhat in our Jesuit’s 
stomach, who being loth to interpret this of his Limbus 
Patrum, as others of that side had done, and to maintain 
that paradise, instead of the third heaven, should signify 
the third or the fourth hell, thought it best to shift the 
matter handsomely away by taking upon him to defend, 
that not before Christ’s ascension, lest that of the thief 
should cross him, but before his passion none ever entered 
into heaven; but if none before our Saviour’s passion did 
ever enter into heaven, whither shall we say that Elias 
did enter? ‘The Scripture assureth us that he went up 
into heaven, 2 Kings 11.11; and of this Mattathias put his 
sons in mind upon his death-bed, that '’ Elias being zealous 
and fervent for the law, was taken up into heaven. Elias 
and Moses both, before the passion of Christ, are described 
to be *in glory: “Lazarus is carried by the angels into 
a place of comfort, and not of imprisonment: in a word, 
all the Fathers accounted themselves to be strangers and 
pilgrims in this earth, seeking for a better country, that 
is, an heavenly, as well as “we do; and therefore having 
ended their pilgrimage, they arrived at the country they 


7 Quod anime piorum non fuerint in | sect. 41. p. 129. Vide Thom. in part. 
celo ante Christi ascensionem. Bellarm. | 11r. Summ. Quast. rir. Art. 4. ad 3. 
de Christ. lib. iv. cap. 11. et Lyranum in Lue. xxiii. 43. 

8 Luke xxiii. 43. 12 Ἤλίας ἐν τῷ ζηλῶσαι ζῆλον νόμον 

® Vera ergo expositio est Theophylacti, ἀνελήφθη ἕως εἰς τὸν οὐρανόν. 1 Maccab. 
Ambrosii, Bede, et aliorum, qui per | ii. 58. 





paradisum intelligunt regnum celorum. 13 Luke ix. 31. 
Bellarm. de Sanct. Beatit. lib. i. cap. 3. 14 Luke xvi.'22, 25. 
10 2 Cor. xii. 2, 4. 15 Hebr. xi. 13, 14, 16. 


41 Henr. Vic. de Descens. ad Infer. 16 Hebr. xiii, 14. 


Vil. | OF LIMBUS PATRUM. 241 


sought for, as well as we; they "believed to be saved 
through the grace of our Lord Jesus Christ, as well as 
we; they “lived by that faith, as well as we; they '’died 
in Christ, as well as we; they received “remission of sins, 
imputation of righteousness, and the blessedness arising 
therefrom, as well as we; and the mediation of our Saviour 
being of that present efficacy that it took away sin and 
brought in righteousness from the very beginning of the 
world, it had virtue sufficient to free men from the penalty 
of loss as well as from the penalty of sense, and to bring 
them unto him in whose *'presence is fulness of joy, as 
to deliver them from the *place of torment, where ™there 
is weeping and gnashing of teeth. 

The first that ever assigned a resting place in hell to 
the Fathers of the Old ‘Testament, was, as far as we can 
find, Marcion the heretic, *‘who ‘ determined that both 
kind of rewards, whether of torment or of refreshing, was 
appointed in hell for them that did obey the law and the 
prophets.” Wherein he was gainsaid by such as wrote 
against him, not only for making that the place of their 
eternal rest, but also for lodging them there at all, and 
imagining that Abraham's bosom was any part of hell. 
This appeareth plainly by the disputation, set out among 
the works of Origen, betwixt Marcus the Marcionite and 
Adamantius the defender of the Catholic cause; who, touch- 
ing the “parabolical history of the rich man and Lazarus 
in the sixteenth of St Luke, are brought in reasoning after 
this manner: ‘** Mareus. He saith that Abraham is in 


Acts χν. 11. (quod olim in S. Irenzei Ceenobio Lugdu- 
18 Habak. ii. 4; Rom. i. 16, 17. nensi, hodie in publica Cantabrigiensis 
19 1 Thess. iv. 16. Academiz Bibliotheca asservatur) histo- 
20 Rom. iv. 6—9; Gal. iii. 8, 9. rie huic premittitur ἰδία prafatio: Εἶπε 
21 Psalm xvi. 11. 2 Luke xvi. 28. | δὲ καὶ ἑτέραν παραβολήν. Diaxit autem 
23 Matt. viii. 11, 12. aliam parabolam. Cui similis etiam in 


*4 Sed Marcion aliorsum cogit, scilicet | Missali Romano (feria 5 post Dominicam 
utramque mercedem Creatoris, sive tor- | 2 Quadragesime) legebatur, Diwxit Jesus 
menti, sive refrigerii, apud inferos deter- | discipulis suis parabolam hance. Verum 
minet eis positam qui legi et prophetis | in Missali reformato due postreme voces 
obedierint; Christi vero et Dei sui ceeles- | sublate nuper sunt. 


tem definiat sinum et portum. Tertul. 26 Μάρκος. Ἔν τῷ ἅδῃ εἶπεν εἶναι Tou 
lib. iv. cont. Marcion. eap. 34. Vide | ABpadp, οὐκ ἐν TH βασιλείᾳ τῶν οὐρανῶν. 
etiam lib. iii. cap. 24. - Ἀδαμάντιος. Ἀνάγνωθι ὅτι ἐν τῷ ἅδῃ 


“5. In D. Beze Greco-Latino evangeli- λέγει τὸν Αβραάμ.--Ναρκ. ᾿Ἀπὸ τοῦ 
orum vyenerande vyetustatis exemplari, | συνομιλεῖν αὐτῷ τὸν πλούσιον, δείκνυνται 
Q 


242 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
hell, and not in the kingdom of heaven.—AdAdamantius. Read 
whether he saith that Abraham was in hell.—Mare. In 
that the rich man and he talked one to the other, it 
appeareth that they were together.—Adamant. That they 
talked one with another, thou hearest; but the great gulf 
spoken of, that thou hearest not. For the middle space 
between heaven and earth he calleth a gulf—Mare. Can 
a man therefore see from earth unto heaven? it is impos- 
sible. Can any man lifting up his eyes behold from the 
earth, or from hell rather see into heaven? If not, it is 
plain that a valley only was set betwixt them.—<Adamant. 
Bodily eyes use to see those things only that are near, 
but spiritual eyes reach far. And it is manifest, that they 
who have here put off their body do see one another with 
the eyes of their soul. For mark how the Gospel doth say 
that he lifted up his eyes. Toward heaven one useth to 
lift them up, and not toward the earth.” In like manner 
doth * Tertullian also retort the same place of Scripture 
against Marcion, and prove that it maketh a plain difference 
between hell and the bosom of Abraham. |. For it affirmeth, 
saith he, “ both that a great deep is interposed betwixt 
those regions, and that it suffereth no passage from either 
side. Neither could the rich man have lifted up his eyes, 
and that afar off, unless it had been unto places above him, 
and very far above him, by reason of the mighty distance 
betwixt that height and that depth.” Thus far Tertullian ; 
who, though he come short of Adamantius, in “making 


ὁμοῦ ὄντες.- -Ἀδαμαντ. καὶ οὐκ εἰς τὴν γῆν. Orig. Dial. 11. cont. 


Marcion. 


To ὁμιλεῖν πρὸς 
ἀλλήλους ἤκουσας, τὸ δὲ λεγόμενον χάσμα 


P A is 
μέγα οὐκ ἤκουσας" TO γὰρ οὐρανοῦ καὶ | 


cod - A , , , 

τῆς γῆς TO μέσον χάσμα Néyer.—Mapx. 
Δύναται οὖν τὶς ἀπὸ γῆς ἕως οὐρανοῦ 
ὁρᾷν; ἀδύνατον. ἐπάρας τοὺς ὀφθαλ- 
μοὺς αὐτοῦ ἰδεῖν δύναταί τις ἀπὸ γῆς, 
n = ᾽ AY ΄- vn 2 CY > 4 
ἢ μάλλον ἀπὸ τοῦ ἅδου εἰς τὸν οὐρανὸν 
ς ~ > , aan er , Ce > 2. 
ὁρᾷν ; εἰ μὴ δῆλον ὅτι φάραγξ ἦν ἐν μέσῳ 
αὐτῶν .---Ἀδαμαντ. Οἱ σωματικοὶ ὀφθαλ- 
μοὶ τὰ ἔγγιστα μόνον πεφύκασιν ὁρᾷν" 
οἱ δὲ ψυχικοὶ εἰς μῆκος ἀποτείνονται. 
καὶ δῆλον ὅτι τὸ σῶμα ἐντεῦθεν ἀποθέ- 
μενοι, τοῖς τῆς ψυχῆς ὄμμασιν ὁρῶσιν 
ἀλλήλους. Πρόσχες γὰρ πῶς λέγει πὸ 
ἐυαγγέλιον, ὅτι ἐπάρας τοὺς ὀφθαλμοὺς 
αὐτοῦ, εἰς τὸν οὐρανὸν πέφυκεν ἐπαίρειν, 





57 Respondebimus, et hac ipsa scriptura 
revincente oculos ejus, que ab infernis 
discernit Abrahe sinum pauperi: aliud 
enim inferi, ut puto, aliud quoque Abrahe 
sinus. Nam et magnum ait intercedere 
regiones istas profundum, et transitum 
utrinque prohibere. Sed nec allevasset 
dives oculos, et quidem de longinquo, 
nisi in superiora, et de altitudinis longin- 
quo per immensam illam distantiam sub- 
limitatis et profunditatis. Trt. advers. 
Marcion. lib. iv. cap. 34. 

78 Kam itaque regionem sinum dico 
Abrahe, etsi non ceelestem, sublimiorem 
tamen inferis, interim refrigerium prebi- 


vii. | OF LIMBUS PATRUM. 243 


Abraham’s bosom not to be any part of heaven, although 
no member at all of hell, yet doth he concur with him in 
this, that it is a place of bliss, and a common receptacle 
wherein the souls of all the faithful, as well of the New as 
of the Old Testament, do still remain in expectation of the 
general resurrection; * which quite marreth the Limbus 
Patrum of our Romanists, and the journey which they 
fancy our Saviour to have taken for the fetching of the 
Fathers from thence. 

With these two doth St Augustine also join in his 99th 
epistle to Euodius; concerning whose judgment herein, I will 
not say the deceitful, but the exceeding partial dealing of 
Cardinal Bellarmine can very hardly be excused: ‘ * Although 
Augustine,” saith he, ‘ in his 99th epistle do seem to doubt 
whether the bosom of Abraham, where the souls of the 
Fathers were in times past, should be in hell or somewhere 
else, yet in the 20th book of the City of God, the 15th 
chapter, he affirmeth that it was in hell, as all the rest of 
the Fathers have always taught.” If St Augustine in that 
epistle were of the mind, as he was indeed, that Abraham’s 
bosom was no part of hell, he was not the first inventor 
of that doctrine; others taught it before him, and opposed 
Marcion for teaching otherwise. vv τε δύ᾽ ἐρχομένω, alone 
he went not, two there were at least, as we have seen, that 
walked along with him in that same way. But for that 
which he is said to have doubted of in one place, and to 
have affirmed in another, if the indifferent reader will be 
pleased but to view both the places, he shall easily discern 
that the Cardinal looked not into these things with a single 
eye. In his 99th epistle, from that speech of Abraham, 
Between you and us there is a great gulf fixed, he 
maketh this inference: ‘‘ In these words it appeareth suf- 
ficiently, as I think, that the bosom of so great happiness 


turam animabus justorum, donec con- | Bellarmin. de Christ. lib. iv. cap. 11, in 
summatio rerum resurrectionem omnium | fine. 
plenitudine mercedis expungat. Id. ibid. 30 Quanquam in his ipsis tanti magis- 
29 Augustinus, etsi in Epist. xc1x, | tri verbis, ubi ait dixisse Abraham, Inter 
ambigere videtur, an sinus Abraham, | wos et nos chaos magnum firmatum est ; 
ubi erant anime Patrum olim, in inferno | satis, ut opinor, appareat non esse quan- 
esset, an alibi; tamen lib. xx. de Civit. | dam partem et quasi membrum infero- 
Dei, cap. 15, affirmat in inferno fuisse; | rum tanta illius felicitatis sinum, Au- 
ut ceteri omnes patres semper docuerunt. | gust. Epist. xcrx. ; 
Q2 





244 ANSWER TO A JESUIT’S CHALLENGE. [ cHAF. 
is not any part and member of hell.” These seem unto 
the Cardinal to be the words of a doubtful man; with what 
words then, when he is better resolved, doth he affirm the 
matter? With these forsooth: ‘ “If it do seem no absur- 
dity to believe, that the old saints which held the faith of 
Christ to come were in places most remote from the tor- 
ments of the wicked, but yet in hell, until the blood of 
Christ, and his descent into those places, did deliver them, 
truly from henceforth the good and faithful, who are 
redeemed with that price already shed, know not hell at 
all.” If satis wt opinor apparet, ““ it appeareth sufficiently, 
as I think,” must import doubting, and si non absurde credi 
videtur, ‘‘if it do seem no absurdity to believe,” affirming ; 
I know not, I must confess, what to make of men’s speeches. 

The truth is, St Augustine, in handling this question, 
discovereth himself to be neither of the Jesuit’s temper nor 
belief. He esteemed not this to be such an article of faith, 
that they who agreed not therein must needs be held to be 
of different religions: as he doth modestly propound the 
reasons which induced him to think that Abraham’s bosom 
was no member of hell, so doth he not lightly reject the 
opinion of those that thought otherwise, but leaveth it still 
as a disputable point. ““ Whether that bosom of Abraham 
where the wicked rich man, when he was in the torments 
of hell, did behold the poor man resting, were either to 
be accounted by the name of paradise, or esteemed to apper- 
tain unto hell, I cannot readily affirm,” saith he in one 
place; and in another: ‘ *Whether Abraham were then 
at any certain place in hell, we cannot certainly define.” 
And in his 12th book de Genesit ad Literam: ““ 1 have 


31 Si enim non absurde credi videtur, 
antiquos etiam sanctos qui venturi Christi 
tenuerunt fidem, locis quidem a tormentis 
impiorum remotissimis, sed apud inferos 
fuisse, donec eos inde sanguis Christi et 
ad ea loca descensus erueret; profecto 
deinceps boni fideles, effuso illo pretio 
jam redempti, prorsus inferos nesciunt, 
donec etiam receptis corporibus bona re- 
cipiant que merentur. Id. de Civit. Dei, 
lib. xx. cap. 15. 

35 Utrum sinus ille Abrahe ubi dives 
impius, cum in tormentis esset inferni, 


requiescentem pauperem vidit, vel para- 
disi censendus vocabulo, vel ad inferos 
pertinere existimandus sit, non facile 
dixerim. Id. Epist. tvit. 

83 Etenim apud inferos utrum in locis 
quibusdam fuisset jam Abraham, non 
satis possumus definire. Id. in Psalm. 
LXXXV. 

%* Proinde, ut dixi, nondum inveni, et 
adhuc quero, nec mihi occurrit inferos 
alicubi in bono posuisse scripturam dun- 
taxat canonicam. Non autem in bono 
accipiendum sinum Abrahe, et illam re~ 


vill. | OF LIMBUS PATRUM. 245 
not hitherto found, and I do yet enquire, neither do I 
remember that the canonical Scripture doth any where put 
hell in the good part. Now that the bosom of Abraham, 
and that rest unto which the godly poor man was carried 
by the angels, should not be taken in the good part, I know 
not whether any good man can endure to hear; and there- 
fore how we may believe that it is in hell, I do not see.” 
Where it may further also be observed, that St Augustine 
doth here assign no other place to this godly poor man, 
than he doth unto the souls of all the faithful that have 
departed since the coming of our Saviour Christ; the 
question with him being alike of them both, whether the 
place of their rest be designed by the name of hell or para- 
dise. Therefore he saith, ‘‘ I “confess I have not yet found 
that it is called hell where the souls of just men do rest.” 
And again: “*How much more after this life may that 
bosom of Abraham be called paradise, where now there is 
no temptation, where there is so great rest after all the 
griefs of this life? For neither is there wanting there a 
proper kind of light, and of its own kind, and doubtless 
great, which that rich man out of the torments and dark- 
ness of hell, even from so remote a place, where a great 
gulf was placed in the midst, did so behold, that he might 
there take notice of the poor man whom sometime he had 
despised.” And elsewhere expounding that place in the 16th 
of St Luke, “*’The bosom of Abraham,” saith he, “is the 
rest of the blessed poor, whose is the kingdom of heaven, 
in which after this life they are received.” 

Bede in his commentaries upon the same place, and 
Strabus in the ordinary gloss, do directly follow St Augustine 
in this exposition; and the Greek interpreter of St Luke, 


quiem, quo ab angelis pius pauper ablatus 
est, nescio utrum quisquam possit audire ; 
et ideo quo modo eum apud inferos creda- 
mus esse, non video. Id. de Gen. ad Lit. 
lib. xii. cap. 33. 

85 Quanquam et illud me nondum in- 
venisse confiteor, inferos appellatos, ubi 
justorum anime requiescunt. Id. ibid. 

86 Quanto magis ergo post hance vitam 
etiam sinus ille Abrahe paradisus dici 
potest, ubi jam nulla tentatio, ubi tanta 
requies post omnes dolores vite hujus ? 





Neque enim et lux ibi non est propria 
quedam et sui generis et profecto magna ; 
quam dives ille de tormentis et tenebris 
inferorum, tam utique de longinquo, cum 
magnum chaos esset in medio, sic tamen 
vidit, ut ibi illum quondam contemptum 
pauperem agnosceret. Id. ibid. cap. 34. 

37 Sinus Abrahe requies est beato- 
rum pauperum, quorum est regnum ce- 
lorum, in quo post hane vitam recipiun- 
tur. Id, Quest. Evangel. lib. ij. cap. 
38. 


246 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
who wrongly beareth the name of Titus Bostrensis and 
Chrysostom, for proof thereof produceth the testimony of 
“Dionysius Areopagita, “ affirming, that by the bosoms of 
Abraham, Isaac, and Jacob, those blessed resting-places are 
designed which do receive the just unto their never-fading 
and most blessed perfection.” The words that he hath 
relation unto be these, in the seventh chapter of the Eccle- 
siastical Hierarchy: “ *'The bosoms of the blessed patriarchs 
and of all the rest of the saints are, as I think, the most 
divine and blessed resting-places, which do receive all such 
as are like unto God into that never-fading and most blessed 
perfection that is therein.” Hitherto appertain those pas- 
sages in St Ambrose: “ “Come into the bosom of Jacob; 
that as poor Lazarus did in the bosom of Abraham, so thou 
also mayest rest in the tranquillity of the Patriarch Jacob. 
For the bosom of the Patriarchs is a certain retiring-place 
of everlasting rest.” ‘*'We shall go where holy Abraham 
openeth his bosom to receive the poor, as he did receive 
Lazarus; in which bosom they do rest who in this world 
have endured grievous and sharp things.” ““ “Into paradise 
is an ascent, into hell a descent. Let them descend,” saith 
he, “ quick into hell. And therefore poor Lazarus was by 
the angels lifted up into Abraham’s bosom.” “+ “Behold that 
poor man abounding with all good things, whom the blessed 
rest of the holy Patriarch did compass about.” “4 “ Lazarus, 
lying in Abraham’s bosom, enjoyed everlasting life.” 


*8 Κόλπους δὲ τοῦ Ἀβραὰμ, καὶ τοῦ 
Ἰσαὰκ, καὶ τοῦ ᾿Ιακωβ, ὁ Διονούσιος Ἄρε- 
οπαγίτης τὰς μακαρίας λήξεις φησὶ τὰς 
ὑποδεχομένας τοὺς δικαίους εἰς τὴν αὐτῶν 
ἀγήρω καὶ μακαριωτάτην τελείωσιν. Tit. 
Bostr. in fin. cap. 16 Luce. 

89 Κύλποι δέ εἰσιν, ὡς οἶμαι, τῶν μακα- 
ρίων πατριαρχῶν καὶ τῶν λοιπῶν ἁγίων 
ἁπάντων, αἱ θειόταται καὶ μακάρισται 
λήξεις, αἱ τοὺς θεοειδεῖς ὑποδεχόμεναι 
πάντας εἰς τὴν ἐν αὐταῖς ἀγήρω καὶ μα- 
καριωτάτην τελείωσιν. Dionys. Eccles. 
Hier. cap. 7. 

40 Veni in gremium Jacob; ut sicut 
Lazarus pauper in Abrahe sinu, ita etiam 
tu in Jacob patriarche tranquillitate re- 
quiescas. Sinus enim patriarcharum re- 
cessus quidam est quietis eterna. Am- 
bros. Orat. de Obitu Valentiniani Imp. 


41 Tbimus ubi sinum suum Abraham 
sanctus expandit, ut suscipiat pauperes, 
sicut suscepit et Lazarum; in quo sinu 
requiescunt qui in hoc seculo gravia at- 
que aspera pertulerunt. Id. de Bono 
Mortis, cap. 12. 

#2 In paradisum ascenditur, in infer- 
num descenditur. Descendant, inquit, 
in infernum viventes. Ideoque Lazarus 
pauper per angelos in Abrahe sinum est 
elevatus. Id. in Psalm. xtviii. 

43 Vide illum pauperem bonis om- 
nibus abundantem, quem sancti patri- 
arche requies beata circumdabat. Id. 
ibid. 

44 Lazarus, in Abrahe sinu recumbens, 
vitam carpebat eternam. Id. in Psalm. 
cxvili. Serm. 111. 


VIII. ] OF LIMBUS PATRUM. 247 


St Chrysostom, or whosoever else was the author of that 
homily touching the rich man and Lazarus, upon those 
words of the text, that the rich man lifting wp his eyes 
beheld Lazarus in Abraham’s bosom, moveth this question: 
“Why Lazarus did not see the rich man,” as well as 
the rich man is said to see Lazarus? and giveth this answer 
thereunto, ‘* because “he that is in the light doth not see 
him that standeth in the dark; but he that is in the dark 
beholdeth him that is in the light;” taking it for granted 
that Abraham’s bosom was a place of light, and not of dark- 
ness. He that wrote the homily upon the sentence of 
that Psalm, What man is jhe that would have life, and 
desireth to see good days? who is commonly also, though 
not rightly, accounted to be Chrysostom, goeth further, 
and saith, that the rich man “ “lifted up his eyes unto 
heaven out of the place of torments, and cried unto Father 
Abraham:” yea, he expressly affirmeth there that ‘“ “the 
blessed poor man did go unto heaven, and the rich man 
covered with purple did remain in hell.” Which agreeth 
well with that undoubted saying of St Chrysostom himself: 
ἐς “Lazarus, who was worthy of heaven and the kingdom 
that is there, being full of sores, was exposed to the tongues 
of dogs, and strove with perpetual hunger.” And with that 
which he writeth elsewhere; that ‘* “after famine and sores 
and lying in the porch, he enjoyed that refreshing which 
is impossible to be expressed by speech,” even ‘‘ *'unspeak- 
able good things.” Whereunto may be added that collection 
of his out of the words of our Saviour, Many shall come 


4 Διὰ τί yap μὴ Aa apos εἶδε τὸν | et dives purpura tectus mansit in inferno. 
? are ? - " ς , | . 
πλούσιον ἐπειδὴ ὁ ἐν TH φωτὶ ὑπάρχων Ibid. 


τὸν ἐν TH σκότει ἑστῶτα οὐ βλέπει, ἀλλ᾽ 49 Καὶ Λάζαρος μὲν, ὁ τῶν οὐρανῶν 
ὁ ἐν τῷ σκότει τὸν ἐν τῷ φωτὶ ὄντα ὁρᾷ. | ἄξιος καὶ τῆς βασιλείας τῆς ἐκεῖ, ἡλκω- 
Chrysost. Homil. in Divit.et Lazar. Tom. | μένος ταῖς τῶν κυνῶν προέκειτο γλώτ- 
v. edit. Savil. p. 730. Tals, λιμῷ μαχόμενος διηνεκεῖ. Chrysost. 


46 ἘΣ tenebris autem que sunt in luce | 110. 1. de Provident. ad Stagir. Tom. νι. 
tuemur: Quod contra facere in tenebris | edit. Savil. p. 96. 
e luce nequimus. Lucret. de Rer. Nat. 50 Μετὰ τὸν λιμὸν καὶ Ta ἕλκη καὶ THY 
lib. iv. ἐν τῷ πυλῶνι κατάκλισιν, τῆς ἀποῤῥήπτου 
47 Erexit oculos in celum de loco tor- ἐκείνης ἀνέσεως καὶ οὐδὲ λόγῳ ἑρμηνευ- 
mentorum, et clamavit ad patrem Abra- θῆναι δυναμένης μετεῖχε. Id. in illud, 
ham. Homil. in illud, Psalm. xxxiii. | Jntrate per angust. Port. Tom. v. edit. 


Quis est homo. Opera Chrysost. Tom. | Savil. p. 179. 
τ. 51. Tay ἀποῤῥήτων ἀγαθῶν ἀπολαύοντα. 





48 Beatus pauper migravit ad ceelum, | Id. p. 180. 


248 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
from the east and west, and shall sit down with Abraham, 
and Isaac, and Jacob, in the kingdom of heaven, Matth. 
vill. 11, that this kingdom is *designed here by a new term 
of the ““ bosom of Abraham,” and the “ consummation 
of all good” called by the name of the ‘ bosoms of the 
Patriarchs.” 

St Basil, in his Sermon of Fasting, placeth Lazarus in 
paradise: ‘Dost not thou see Lazarus,” saith he, ‘ how 
he entered by fasting into paradise?” And the ancient com- 
piler of the Latin sermon translated from thence, frameth 
this exhortation accordingly: ‘Let us therefore use this 
way, whereby we may return unto paradise. Thither is 
Lazarus gone before us.” Asterius, Bishop of Amasea, 
placeth him in “ ἃ sweet and joyous state;” Cyril, Bishop 
of Alexandria, in ‘‘*‘unexpected delights;” Salvianus, ‘ in 
bliss” and ““ everlasting wealth.” ‘The poor man,” saith 
he, “bought bliss with beggary; the rich man, punishment 
with wealth. ‘The poor man, when he had just nothing, 
bought everlasting riches with penury.” Gregory Nazianzen 
saith, he ‘**was enriched with refreshment in the bosoms 
of Abraham,” that are so much to be ‘“ desired.” Pru- 
dentius, in his poetical vein, describeth him to be there 
‘hedged about with flowers,” as being in the garden of 
“ς paradise,” even in the same paradise wherein ‘ pure 
souls” do now rest, since the ascension of Christ; for thus 
he writeth: 


52 Τῷ τοὺς κόλπους Ἀβραὰμ ἀντὶ τῆς 
βασιλείας εἰπεῖν. Id. ἴῃ Matth. Homil. 
Xxvi. edit. Grec. xxvit. Latin. 

53 Ὃ yap τοὺς πατριάρχας θαυμάζων, 
καὶ λῆξιν ἀγαθῶν τοὺς ἐκείνων κόλπους 
καλῶν, ἄο. Ibid. 

84 Οὐχ ὁρᾷς τὸν Λάζαρον, πῶς διὰ 
νηστείας εἰσῆλθεν εἰς τὸν παράδεισον ; 
Basil. Homil. τ. de Jejunio. 

55 Utamur ergo et nos hac via, qua 
rediri ad paradisum potest, &c. Illuc 
precessit Lazarus. Serm. de Jejunio, 
Zenoni Veronensi perperam attributus. 

56 Te δ᾽ ἐκεῖ μοχθήσαντι καὶ πατηθέν- 
τι καὶ πικρίας ἀνασχομένῳ τῆς ἐνσάρκου 
ζωῆς, γλυκεῖά τις καὶ εὐφραίνουσα ἡ ἐν- 
θάδε ἀπενεμήθη κατάστασις. Asterius, 
in Homil. de Divit. et Lazaro. 





57 Ὁ μὲν Aa apos ἦν ἐν ἀδοκήτοις τρυ- 
φαῖς" ὁ δὲ πλούσιος ἀσυνήθως, ἐν φλογὶ 
καὶ μάστιξι. Cyril. Alexandr, Homil. 
Paschal. 11. 

58 Pauper beatitudinem emit mendici- 
tate; dives supplicium facultate. Pauper 
cum penitus nil haberet, emit eternas di- 
vitias egestate. Salv. Missal. lib. iii. ad 
Eccles. Cathol. advers. Avaritiam. Prior 
etiam sententia habetur apud auctorem 
Serm. ccxxvit. de Tempore, Tom. x. 
Oper. Augustini. 

°° Aa Capos σώζεται, καὶ πλουτεῖ τὴν 
ἐν κόλποις ᾿Αβραὰμ ἀνάπαυσιν. Gregor. 
Nazianz. Orat. xv1. de Pauper. Amore, 
p. 262, edit. Greeco-Lat. 

60 Tay ὀρεκτῶν ᾿Αβραὰμ κόλπων. Id. 
Orat. xLiv. in Pentecost. p. 714. 


VIII. | OF LIMBUS PATRUM. 249 


‘1 Sed dum resolubile corpus 
Revoeas, Deus, atque reformas : 
Quanam regione jubebis 
Animam requiescere puram? 

Gremio senis abdita sancti 
Recubabit, ubi est Eleazer ; 
Quem floribus undique septum 
Dives procul adspicit ardens. 

Sequimur tua dicta, Redemptor, 
Quibus atra e morte triumphans, 
Tua per vestigia mandas 
Socium crucis ire latronem. 


Of Abraham, the Jew Philo writeth, that “ “having left 
this mortality, he was adjoined to God’s people, enjoying im- 
mortality, and made equal to the angels ;” even as our Saviour 
speaketh of the children of the resurrection, Luke xx. 36. So 
where Job saith, Naked came I out of my mother’s womb, 
and naked shall I return thither, the Greek schools expound 
it thus: “ Thither, “namely, unto God, unto that blessed 
end and rest;” ‘*°tunto the place that is free from sorrow.” 
Which the author of the Commentaries upon Job, ascribed 
to Origen, expresseth thus at large: ‘“”’Thither will I go, 
saith he, where are the tabernacles of the righteous, where 
the glories of the saints are, where is the rest of the faithful, 
where is the consolation of the godly, where is the inheritance 
of the merciful, where is the bliss of the undefiled, where 
is the joy and consolation of such as love the truth. Thither 
will I go, where is light and life, where is glory and jocund- 
ness, where is joy and exultation, whence grief and heaviness 


®! Prudent. Cathemerinon, Hymn. x. 

62 "A βραὰμ ἐκλιπὼν Ta θνητὰ, προστί- 
θεται τῷ Θεοῦ λαῷ, καρπούμενος ἀφθαρ- 
σίαν, ἴσος ἀγγέλοις γεγονώς. Philo in 
lib. de Sacrific. Abelis et Cain, non procul 
ab initio. 

65. Nimirum ad Deum; ad illum, in- 
quam, beatum finem et requietem. Catena 
Grec. in Job. cap, i. a P. Comitolo con- 
versa. 

4 Ris τὸν τόπον τὸν πένθους ἐλεύθερον. 
Caten. MS. D. Augustini Lindselli. 

> J]lo, inquit, ibo, ubi sunt tabernacula 
justorum, ubi sunt sanctorum gloria, ubi 
est fidelium requies, ubi est piorum con- 
solatio, ubi est misericordium hereditas, 


ubi est immaculatorum beatitudo, ubi est 
veracium letitia et consolatio. Illuc ibo, 
ubi est lux et vita, ubi est gloria et jucun- 
ditas, ubi ést letitia et exultatio, vel unde 
aufugit dolor, tristitia et gemitus, ubi ob- 
liviscuntur priores tribulationes has que 
sunt in corpore super terram. Illuc ibo, 
ubi est tribulationum depositio, ubi est 
remuneratio laborum, ubi Abrahz sinus, 
ubi Isaac proprietas, ubi Israel familiari- 
tas, ubi sanctorum anime, ubi angelorum 
chori, ubi archangelorum voces, ubi Spiri- 
tus Sancti illuminatio, ubi Christi reg- 
num, ubi eterni Dei Patris infecta gloria 
| atque beatus conspectus. Orig. in Job. 
elias 





250 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


and groaning fly away, where they forget the former tribu- 
lations that they sustained in their body upon the earth. 
Thither will I go, where there is a laying aside of tribula- 
tions, where there is a recompence of labours, where is the 
bosom of Abraham, where the propriety of Isaac, where the 
familiarity of Israel, where be the souls of the saints, where 
the quire of angels, where the voices of archangels, where 
the illumination of the Holy Ghost, where the kingdom of 
Christ, where the endless glory and blessed sight of the 
eternal God the Father.” What difference, I pray you now, 
is there betwixt this Limbus Patrum and heaven itself ? 

Of Abraham’s bosom Gregory Nyssen writeth after this 
manner: ‘As by a certain abuse of speech we call a bay 
of the sea an arm or bosom, so it seemeth to me that the 
word doth signify the exhibition of those unmeasurable good 
things by the name of a bosom; into which good bosom or 
bay all men that sail by a virtuous course through this 
present life, when they loose from hence, put in their souls, 
as it were into a haven free from danger of waves and 
tempests.” And in another place: “If one hearing of a 
bosom, as it were a certain large bay of the sea, should 
conceive the fulness of good things to be meant thereby, 
where the Patriarch is named, and that Lazarus is therein, 
he should not think amiss.” ‘True it is indeed that divers 
of the doctors, who make Abraham’s bosom to be a place 
of glory, do yet distinguish it from heaven; but it is to 
be considered withal, that they hold the same opinion in- 
differently of the place whereunto the souls of all godly men 
are received, as well under the state of the New as of the 
Old Testament. For they did not hold, as our Romanists 
do now, that Christ by his descension emptied Limbus, and 
removed the bosom of Abraham from hell into heaven; their 
Limbus is now as full of Fathers as ever it was, and is 


66 “Ὥσπερ οὖν τὴν ποιὰν τοῦ πελάγους Dialog. de Anima et Resurrect. Tom. 11. 


> r 

“περιγραφὴν ἐκ καταχρήσεως τινὸς ὀνομα- Oper. p. 651. 

ζὥομεν κόλπον, οὕτω δοκεῖ τῶν ἀμετρήτων 7 Κόλπον γὰρ ἀκούσας, οἷον τινὰ 
aie Ξ 58 = : , : = 
ἐκείνων ἀγαθῶν tiv ἔνδειξιν ὁ λόγος τῷ “εὐρύχωρον πελάγους περιοχὴν, TO τῶν 
τοῦ κόλπου διασημαίνειν ὀνόματι, ᾧ Tav- ἀγαθῶν πλήρωμα, ὡς ἐπωνομάσθη ὃ 
τες οἱ δι’ ἀρετῆς τὸν παρόντα διαπλέον- ἹἸατριάρχης, νοήσας τὶς, οὐκ ἂν ἁμάρτοι, 
τες βίον, ὅταν ἐντεῦθεν ἀπαίρωσιν, ὥσπερ | ἐν ᾧ καὶ Λάζαρος γίνεται. Id. Tract. 11. 
ἐν ἀκατακλείστῳ λιμένι τῷ ἀγαθῷ κόλπῳ | de Psalmor. Inscript. cap. 6; Tom. 1. 
τὰς ψυχὰς ἐνορμίζονται. Greg. Nyssen. | Oper. p. 304. 





VIII. | OF LIMBUS PATRUM. 251 


the common receptacle wherein they suppose all good souls 
to remain until the general resurrection, before which time 
they admit neither the Fathers nor us unto the possession 
of the kingdom of heaven. ‘For Abraham,” saith Gregory 
Nyssen, “‘and the other Patriarchs, although they had a 
desire to see those good things, and never left seeking that 
heavenly country, as the Apostle saith; yet are they not- 
withstanding that even yet in expectancy of this favour, 
God having provided some better thing for us, according to 
the saying of St Paul, that they without us should not be 
made perfect.” So Tertullian: “It appeareth to every wise 
man that hath ever heard of the Elysian fields, that there 
is some local determination, which is called Abraham’s bosom, 
to receive the souls of his sons, even of the Gentiles; he 
being the father of many nations, that were to be accounted 
of Abraham’s family, and of the same faith wherewith 
Abraham believed God, under no yoke of the law, nor in 
the sign of circumcision. That region therefore do I call 
the bosom of Abraham, although not heavenly, yet higher 
than hell, which shall give rest in the mean season to the 
souls of the righteous, until the consummation of things do 
finish the resurrection of all with the fulness of reward.” 
And we have heard St Hilary say before, that <‘ “all the 
faithful, when they are gone out of the body, shall be re- 
served by the Lord’s custody for that entry into the heavenly 
kingdom, being in the meantime placed in the bosom of 
Abraham, whither the wicked are hindered from coming by 


68 Kai γὰρ οἱ περὶ τὸν Ἀβραὰμ πατρι- | Abraham Deo credidit, nullo sub jugo 
ἄάρχαι, Tov μὲν ἰδεῖν τὰ ἀγαθὰ τὴν ἐπι- | legis, nec in signo circumcisionis. Eam 
θυμίαν ἔσχον, Kai οὐκ ἀνῆκαν ἐπιζητοῦν- | itaque regionem sinum dico Abrahe, etsi 
Tes τὴν ἐπουράνιον πατρίδα, καθὼς φησὶν | non celestem, sublimiorem tamen inferis, 
ὁ ἀπόστολος. ἀλλ᾽ ὅμως ἐν τῷ ἐλπίζειν interim refrigerium prebituram animabus 
ἔτι τὴν χάριν εἰσὶ, τοῦ Θεοῦ κρεῖττόν τι | justorum, donec consummatio rerum re- 
surrectionem omnium plenitudine merce- 
Παύλου φωνὴν, iva μὴ, φησὶ, χωρὶς ἡμῶν | dis expungat. Tertullian. lib. iv. contra 
τελειωθῶσι. Id. de Hominis Opificio, | Marcion. cap. 84. 
cap. 22. 70 Exeuntes de corpore ad introitum 

* Unde apparet sapienti cuique qui illumregni celestis per custodiam Domini 
aliquando Elysios audierit, esse aliquam  fideles omnes reservabuntur; in sinu sci- 
localem determinationem, que sinus dicta licet interim Abrahe collocati, quo adire 
sit Abrahz, ad recipiendas animas filio- | impios interjectum chaos inhibet, quo- 
rum ejus etiam ex nationibus, patris sci- | usque introeundi rursum in regnum ce- 
licet multarum nationum in Abrahe cen- | lorum tempus adveniat. Hil. in Psal. 
sum deputandarum, et eadem fide qua ct  cxx. 


περὶ ἡμῶν προβλεψαμένου, κατὰ την TOU 





252 ANSWER TO A JESUIT’S CHALLENGE. [ cHaP. 
the gulf interposed betwixt them, until the time of entering 
into the kingdom of heaven do come.” And again: ‘The 
rich and the poor man in the Gospel do serve us for wit- 
nesses; one of whom the angels did place in the seats of 
the blessed and in Abraham’s bosom, the other the region 
of punishment did presently receive.” ‘For the day of 
judgment is the everlasting retribution either of bliss or 
pain; but the time of death hath every one under his 
laws, while either Abraham or punishment reserveth every 
one unto judgment.” 

The difference betwixt the doctors in their judgment 
concerning the bosom of Abraham, and the resting of the 
ancient Fathers therein, we find noted in part in those 
expositions upon the Gospel which go under the name of 
Theophilus, Bishop of Antioch, and Eucherius, Bishop of 
Lyons: “In that the rich man,” say they, ‘ did in hell 
behold Abraham, this by some is thought to be the reason, 
because all the saints before the coming of our Lord Jesus 
Christ are said to have descended into hell, although into 
a place of refreshment. Others think that the place wherein 
Abraham was did lie apart from those places of hell, situated 
in places above, for which the Lord should say of that 
rich man, that lifting wp his eyes when he was in torments, 
he saw Abraham afar off’ The former of these opinions 
is delivered by some of the doctors doubtfully, by others 
more resolutely. Primasius setteth it down with St Augus- 
tine’s qualification: “*“It seemeth that without absurdity it 
may be believed.” The author of the imperfect work upon 
Matthew saith, that ““°peradventure the just did ascend into 


“| Testes nobis evangelicus dives et | disse dicuntur. Alii opinantur locum 


pauper; quorum unum angeli in sedibus 
beatorum et in Abrahe sinu locaverunt, 
alium statim poene regio suscepit. Id. in 
Psal. ii. 

7 Judicii enim dies vel beatitudinis 
retributio est eterna vel pene. Tempus 
vero mortis habet unumquemque suis 
legibus, dum ad judicium unumquemque 
aut Abraham reservat aut pena. Id. ibid. 

78 In hoc quod apud infernum Abra- 
hamum vidit, hec subesse a quibusdam 
ratio putatur, quod omnes sancti ante ad- 
ventum Domini nostri Jesu Christi etiam 


ad inferna, licet refrigerii locum, descen- 





illum in quo Abraham erat, ab illis in 
inferni locis seorsim in superioribus fuisse 
constitutum, propter quod dicat Dominus 
de illo Divite, quod elevans oculos suos, 
cum esset in tormentis, vidit Abraham de 
longe. Theophil. Antioch. Allegor. in 
Johan. lib. iv. Eucher. Ludg. de Ques- 
tionib. Novi Testam. in Luca. 

74 Si non absurde credi videtur. Pri- 
masius, lib. v. in Apocalyps. cap. xx. 
secutus Augustinum, lib. xx. de Civit. 
Dei, cap. 15. 

75 Vis autem manifeste scire, quoniam 
ante Christum ceeli si aperiebantur, iterum 


OF LIMBUS PATRUM. 253 


2) 


ι 


VIII. | 


heaven” before the coming of Christ; yet that he doth ‘ think 
that no soul before Christ did ascend into heaven since Adam 
sinned and the heavens were shut against him, but all were 
detained in hell.” And, ‘ “as I do think,” saith the Greek 
expositor of Zacharias’s Hymn likewise, ‘“‘ even our fathers, 
Abraham, Isaac, and Jacob, and the whole quire of the holy 
prophets and just men, did enjoy the coming of Christ.” 
Of which coming to visit the Fathers in hell, “St Jerome, 
*Ruffinus, “Venantius Fortunatus, “Gregory, *'Julianus 
Toletanus, and “Eusebius Emissenus, as he is commonly 
called, interpret that question propounded by the Baptist 
unto our Saviour, “Art thow he that should come, or look 
we for another? which exposition is by “St Chrysostom 
justly rejected as utterly impertinent and ridiculous. Ana- 
stasius Sinaita affirmeth very boldly, that ‘all the souls, as 
well of the just as the unjust, were under the hand of the 
devil until Christ, descending into hell, said unto those that 
were in bonds, Come forth; and to those that were in durance, 
Be at liberty.” ‘For “he did not only,” saith he in another 
place, ‘dissolve the corruption of the bodies in the grave, 
but also delivered the captivity of the souls out of hell, 
wherein they were by tyranny detained; and _ peradventure 


claudebantur. Nam justi quidem forsitan 
ascendebant in celum; peccatores autem 
nequaquam. Ideo autem dixi forsitan, 
ne quibusdam placeat etiam ante Christi 
adventum justorum animas ascendere po- 
tuisseincelum. Alioqui nullam animam 
ante Christum arbitror ascendisse in ce- 
lum, ex quo peccavit Adam, et clausi 
sunt ei celi; sed omnes in inferno deten- 
tas. Opus imperf. in Matt. Homil. rv. 
inter Opera Chrysostomi. 

τὸ Ut enim arbitror, etiam patres nostri 
Abraham, Isaac, et Jacob, et totus chorus 
sanctorum vatum et justorum, Christi ad- 
ventu perfruiti sunt. Catena Greca in 
Cantica utriusque Testamenti, ab Ant. 
Carafa convers. Tom, 1. Operum Theo- 
doreti, p. 729, edit. Colon. 1573. 

77 Hieron. Epist. cit. ad Algas. Quest. 
1. et lib. 11. Commentar. in Matt. cap. xi. 

78 Ruffin. in Exposit. Symboli. 

79 Ven. Fortunat. in Exposit. Symboli. 

80 Gregor. lib. i. in Ezekiel. Homil. 1. 
et in Evang. Homil. vr. 





81 Julian. Toletan. lib. ii. contra Ju- 
dzos. 

82 Euseb. Homil. in Evangel. Dominic. 
111. Adventus. 

83 Matt. xi.3; Luke vii. 19, 20. 

84 Chrysost. in Matt. xi. Hom. xxxvi. 
edit. Grec. vel xxxvit. Latin. 

85 ὙὝ πὸ τὴν χεῖρα τοῦ διαβόλου ὑπῆρ- 
χον πᾶσαι αἱ Ψυχαὶ τῶν ἁγίων καὶ τῶν 
ἁμαρτωλῶν, ἕως οὗ κατελθὼν ἐν TH KOH 
ὁ Χριστὸς εἶπε τοῖς ἐν δεσμοῖς, ᾿Εξέλθε- 
τε, καὶ τοῖς κατεχομένοις, ᾿Ελευθερώθητε. 
Anastas. Sinait. (al. Nicen.) Quest. 
ΟΧΙΙ. 

86 Οὐ γὰρ μόνον τὴν τῶν σωμάτων 
φθορὰν ἐν τῷ τάφῳ διέλυσεν, ἀλλὰ καὶ 
τὴν τῶν Ψυχῶν αἰχμαλωσίαν ἐκ τοῦ ἅδου 
ἀπέλυσεν, ἔνθα κατείχοντο Tupavvod- 
μεναι, ἢ τάχα οὐ τυραννούμεναι, ἀλλ᾽ 
ἀντικατεχόμεναι πολλῶν ὀφλημάτων" 
ἅπερ καταθεὶς, ὁ διὰ τὸ λυτρώσασθαι 
καταβὰς ἀνήγαγε πολλην αἴχμαλωσίαν. 
Anastas. Sinait. de Rect. Dogmatib, 
Orat. v. 


bo 


254 ANSWER TO A JESUIT’S CHALLENGE. [cHar, 
not by tyranny neither, but for many debts, which being 
paid, he that descended for their delivery brought back with 
him a great captivity.” And thus was “hell spoiled, and 
Adain delivered from his griefs.”. Which is agreeable to that 
which we read in the works of Athanasius, that ‘* “the soul 
of Adam was detained in the condemnation of death, and cried 
continually unto the Lord; such as had pleased God, and 
were justified in the law of nature, being detained together 
with Adam, and lamenting and crying out with him:” and 
that the devil, ““ “*beholding himself spoiled, did bemoan him- 
self, and beholding those that sometime were weeping under 
him, now singing in the Lord, did rend himself.” 

Others are more favourable to the souls of the Fathers, 
though they place them in hell; for they hold them to have 
been there in a state of bliss, and not of misery. Thus the 
author of the Latin homily concerning the rich man and 
Lazarus, which is commonly fathered upon Chrysostom, not- 
withstanding he affirmeth that “Abraham was in hell, and 
that before the coming of Christ none ever entered into para- 
dise; yet doth he acknowledge in the meantime that Lazarus 
did remain there in a kind of paradise. For “ *'the bosom 
of Abraham,” saith he, ‘‘ was the poor man’s paradise.” And 
again: ‘***Some man may say unto me, Is there a paradise 
in hell? TI say this, that the bosom of Abraham is the truth 
of paradise; yea, and I confess it to be a most holy para- 
dise.” So Tertullian, in the fourth book of his verses against 


coun 2 


87 Ἔν αὐτῇ ὁ dons ἐσκυλεύθη, ἐν αὐτῇ 


Id. in 


90 Simulque considerandum, quod A- 
braham apud inferos erat; necdum enim 
Christus resurrexerat, qui illum in para- 


ὁ Ἀδὰμ τῶν ὀδυνῶν ἀπηλλάγη. 
Hexamer. lib. vii. 


88 Tis τοῦ “Addu ψυχῆς ἐν καταδίκῃ 
θανάτου κατεχομένης, καὶ βοώσης πρὸς 
TOV ἑαυτῆς δεσπότην διαπαντὸς, (Sive 
διηνεκῶς,) καὶ τῶν εὐαρεστησάντων τῷ 
Θεῷ, καὶ δικαιωθέντων ἐν τῷ φυσικῷ 
νόμῳ, συγκατεχομένων τῷ Ἀδὰμ, συμ- 
πενθούντων τε καὶ συμβοώντων. Athan. 
de Salutar. Advent. Christi, advers. Apol- 
linar. 

89 Kal γὰρ ὁρῶν ἑαυτὸν σκυλενόμενον; 
κατέκοππεν ἑαυτόν: ὁρῶν δὲ καὶ τοὺς 
ποτὲ κλαίοντας ὑπ᾽ αὐτὸν νῦν ψάλλον- 
τας ἐν Κυρίῳ, διέῤῥησσεν ἑαυτόν. Auctor 
Serm. in Passion. et Cracem Domini, in- 
ter Opera Athanas. 





disum duceret. Antequam Christus mo- 
riretur, nemo in paradisum conscenderat, 
nisi latro. Rhomphza illa flammea et 
vertigo illa claudebat paradisum. Non 
poterat aliquis intrare in paradisum, quem 
Christus clauserat: latro primus cum 
Christo intravit. Homil. in Lue: xvi. 
de Divite, Tom. 11. Oper. Chrysostom. 
Latin. 

51 Paradisus pauperis sinus erat Abra- 
he. Ibid. 

82 Dicat mihi aliquis, In inferno est 
paradisus? Ego hoc. dico, quia sinus 
Abrahe paradisi veritas est; sed et sanc- 
tissimum paradisum fateor. Ibid. 


vill. | OF 55 


bo 


LIMBUS PATRUM. 


Marcion, placeth Abraham’s bosom under the earth, but in 
an open and lightsome seat, far removed from the fire and 
from the darkness of hell: 


* Sub corpore terre 
In parte ignota quidam locus exstat apertus, 
Luce sua fretus; Abrahe sinus iste vocatur, 
Altior a tenebris, longe semotus ab igne, 
Sub terra tamen.” 


Yea, he maketh it to be one house with that which is 
eternal in the heaven, distinguished only from it as the outer 
and the inner Temple, or the Sanctum and the Sanctum 
Sanctorum, were in the time of the law, by the veil that 
hung between; which veil being rent at the Passion of Christ, 
he saith these two were made one everlasting house : 


“Tempore divisa et spatio, et ratione ligata 
Una domus, quamvis velo partita videtur. 
Atque adeo passo Domino velamine rupto, 
Celestes patuere plage celataque sancta; 
Atque duplex quondam, facta est domus una perennis.” 


Yet elsewhere he maketh up the partition again, maintain- 
ing very stiffly, that the gates of “heaven” remain still shut 
against all men until the end of the world come, and the day 
of the last judgment. Only “ “paradise” he leaveth open for 
martyrs, as that other author of the Latin homily “seemeth also 
to do; but the souls of the rest of the faithful he “seques- 


93 Confer locum ex Augustino, de Ge- 
nesi ad Liter. lib. xii. cap. 34, supra cita- 
tum, p. 244. 

94 Nulli patet ceelum terra adhuc sal- 
va, ne dixerim clausa. Cum transactione 
enim mundi reserabuntur regna ccelorum. 
Tertull. de Anima, cap. 55. 

95 Quomodo perpetua fortissima martyr 
sub die passionis in revelatione paradisi so- 
los illic commartyres suos vidit ; nisi quia 
nullis rhomphea paradisi janitrix cedit, 
nisi qui in Christo decesserint ? Tota pa- 
radisi clavis tuus sanguis est. Ibid. Vide 
etiam lib. de Resurrect. Carnis, cap. 43. 

95 Si persecutio venerit, imitemur latro- 
nem ; si pax fuerit, imitemur Lazarum. 
Si martyrium fecerimus, statim intrabi- 
mus paradisum; si paupertatis ponam 


sustinuerimus, statim in sinum Abrahe. 
Habet et sanguis, habet et pax loca sua, 
habet et paupertas martyrium suum, et 
egestas bene tolerata facit martyrium ; sed 
egestas propter Christum, non propter 
necessitatem. Homil. de Divite, inter 
Opera Chrysost. 

97 Habes etiam de paradiso a nobis li- 
bellum, quo constituimus omnem animam 
apud inferos sequestrari in diem Domini. 
Tertul. de Anima, cap. 55. Ommes ergo 
anime penes inferos? inquis. Velis ac 
nolis, et supplicia jam illic et refrigeria 
habes, pauperem et divitem, &c. Cur 
enim non putes animam et puniri et foveri 
in inferis, interim sub exspectatione utri- 
usque judicii in quadam usurpatione et 
candida ejus? Ibid. cap, ult. 


256 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


tereth into hell, there to remain “in Abraham’s bosom until 
the time of the general resurrection. And to this part of 
hell doth he imagine Christ to have descended, not with 
purpose to fetch the souls of the Fathers from thence, 
(which is the only errand that our Romanists conceive he 
had thither,) but wt illic patriarchas et prophetas compotes 
sui faceret, “that he might there make the patriarchs and 
prophets partakers of his presence.” 

St Jerome saith, that “ “our Lord Jesus Christ descended 
into the furnace of hell, wherein the souls both of sinners 
and of just men were held shut, that without any burning 
or hurt unto himself he might free from the bonds of death 
those that were held shut up” in that place; and that he 
“¢ 1%called upon the name of the Lord out of the lower- 
most lake, when by the power of his divinity he descended 
into hell; and having destroyed the bars of Tartarus,” or 
the dungeon of hell, ‘* bringing from thence such of his as 
he found there, ascended Conqueror up again.” He saith 
further, that ‘“‘'hell is the place of punishments and tortures, 
in which the rich man that was clothed in purple is seen; 
unto which also the Lord did descend, that he might let 
forth those that were bound out of prison.” Lastly: 
«1'The Son of God,” saith he, following Origen, as it 


%8 Quod si Christus Deus, quia et homo, 100 Invocavit ergo Redemptor noster 
mortuus secundum scripturas et sepultus | nomen Domini de lacu novissimo, cum 
secundum easdem, hic quoque legi satis- | in virtute divinitatis descendit ad inferos, 
fecit, forma humane mortis apud inferos | et destructis claustris Tartari, suos quos 
functus; nec ante ascendit in sublimiora | ibi reperit eruens, victor ad superos ascen- 
celorum, quam descendit in inferiora ter- | dit. Id. lib. ii. in Lamentat. Jerem. 
rarum, ut illic patriarchas et prophetas | cap. iii. 
compotes sui faceret; habes et regionem 101 Infernus locus suppliciorum atque 
inferum subterraneam credere, et illos | cruciatuum est, in quo videtur dives pur- 
cubito pellere, qui satis superbe non pu- | puratus; ad quem descendit et Dominus, 
tent animas fidelium inferis dignas; servi | ut vinctos de carcere dimitteret. Id. lib. 
super Dominum, et discipuli super magis- | Vi- in Esai. cap. xiv. 


trum, aspernati si forte in Abrahe sinu 102 Descendit ergo in inferiora terre, et 
exspectande resurrectionis solatium car- ascendit super omnes ccelos Filius Dei, ut 
pere. Ibid. cap. 55. non tantum legem prophetasque comple- 


°9 Dominus noster Jesus Christus ad | ret, sed et alias quasdam occultas dispen- 
fornacem descendit inferni, in quo clause | Sationes, quas solus ipse noyit cum Patre. 
et peccatorum et justorum anime tene- | Neque enim scire possumus quomodo et 
bantur, ut absque exustione et noxa sui | angelis, et his qui in inferno erant, san- 
eos, qui tenebantur inclusi, mortis vinculis | guis Christi profuerit; et tamen quin pro- 
liberaret. Hieronym. lib. i. in Daniel. | fuerit nescire non possumus. Id. lib. ii, 
cap. iii. in Ephes. cap. iv. 





vit. | OF LIMBUS PATRUM. 7] 
seemeth, too unadvisedly here, ‘* descended into the lower- 
most parts of the earth, and ascended above all heavens, 
that he might not only fulfil the law and the prophets, but 
certain other hidden dispensations also, which he alone doth 
know with the Father. For we cannot understand how the 
blood of Christ did profit both the angels and those that 
were in hell; and yet that it did profit them we cannot be 
ignorant.” Thus far St Jerome touching Christ’s descent into 
the lowermost hell, which Thomas and the other schoolmen 
will not admit that he ever came unto. 

Yet this must they of force grant, if they will stand 
to the authority of the Fathers: “' It remained,” saith Ful- 
gentius, “‘ for the full effecting of our redemption, that man 
assumed by God without sin should thither descend, whither 
man separated from Ged should have fallen by the desert of 
sin; that is, unto hell, where the soul of the sinner was 
wont to be tormented, and to the grave, where the flesh 
of the sinner was accustomed to be corrupted; yet so, that 
neither the flesh of Christ should be corrupted in the grave, 
nor his soul be tormented with the pains of hell: because 
the soul free from sin was not to be subjected to such 
punishment ; neither ought corruption to taint the flesh 
without sin.” !And this he saith was done for this end, 
‘“‘ that by the flesh of the just dying temporally, everlasting 
life might be given to our flesh; and by the soul of the just 
descending into hell, the pains of hell might be loosed.” 

It is the saying of St Ambrose, that “ '’Christ being 
void of sin when he descended into the lowermost parts of 
Tartarus, breaking the bars and gates of hell, called back 
unto life out of the jaws of the devil the souls that were 
Fulgent. ad Trasimund. lib. 


103 Restabat tamen ad plenum nostre | corruptio. 


redemptionis effectum, ut illuc usque ho- 
mo sine peceato a Deo susceptus descen- 
deret, quousque homo separatus a Deo 
peccati merito cecidisset ; id est, ad in- 
fernum, ubi solebat peccatoris anima tor- 
queri, et ad sepulchrum, ubi consueverat 
peccatoris caro corrumpi; sic tamen, ut 
nec Christi caro in sepulchro corrumpe- 
retur, nec inferni doloribus anima torque- 
retur: quoniam anima immunis a pec- 
cato non erat subdenda supplicio; et 
carnem sine peccato non debuit vitiare 


iii. cap. 30. 

104 Hoc autem ideo factum est, ut per 
morientem temporaliter carnem justi do- 
naretur vita eterna carni, et per descen- 
dentem ad infernum animam justi dolores 
solverentur inferni. Ibid. 

105 Expers peccati Christus, cum ad 
Tartari ima descendens, seras inferni janu- 
asque confringens, vinctas peccato animas, 
mortis dominatione destructa, e diaboli 
faucibus revocavit ad vitam. Ambros. de 
Mysterio Pasche, cap. 4. 

R 


258 ANSWER TO A JESUIT’S CITALLENGE. [cHap. 
bound with sin, having destroyed the dominion of death :” 
and of Eusebius Emissenus, or Gallicanus, or whoever was 
the author of the sixth Paschal Homily attributed to him, 
that “'*the Son of man, laying aside his body, pierced the 
lowest and hidden seats of Tartarus; but where he was 
thought to have been detained among the dead, there bind- 
ing death did he loose the bonds of the dead.” ‘“ Presently, 
therefore,” saith Ceesarius, (in his third Paschal Homily, 
which is the same with the first of those that go under the 
name of the former Eusebius), “ the everlasting night of 
hell at Christ’s descending shined bright, the gnashing of 
the mourners ceased, the burthens of the chains were loosed, 
the bursted bands of the damned fell from them. The tor- 
menters astonished in mind were amazed, the whole impious 
shop trembled together, when they beheld Christ suddenly 
in their dwellings.” So Arnaldus Bonevallensis in his book 
de Cardinalibus Operibus Christi, commonly attributed to 
St Cyprian, noteth, that at that time “ there was a cessa- 
tion from infernal torments ;” which by '” Arator is thus more 
amply expressed in verse: 


—— pavidis resplenduit umbris 
Pallida regna petens, propria quem luce coruscum 
Non potuit fuscare chaos. Fugere dolores, 
Infernus tune esse timet, nullumque coércens 
In se peena redit, nova tortor ad otia languet ; 
Tartara meesta gemunt, quia vincula cuncta quiescunt. 
Mors ibi quid faceret, quo vite portitor ibat ? 


St Augustine doth thus deliver his opinion touching 
this matter: ‘*?!That Christ’s soul came unto those places 
wherein sinners are punished, that he might loose them from 


106 Deposito quidem corporeimas atque | in suis sedibus vidit. Ibid. Homil. 1. 
abditas Tartari sedes Filius hominis pene- | Cesarius Arelatens. de Pasch. Homil. 
travit; sed ubi retentus esse inter mortuos III. 
putabatur, ibi vincula mortuorum ligata 108 Ab infernalibus tormentis cessatum 
morte laxavit. Euseb. Homil. vr. de | est. Arnald. Abb. Bonevallis. Tract. 
Pascha. de Unctione Chrismatis, in fine. 


107 Confestim igitur eterna nox infero- 
rum Christo descendente resplenduit, 
siluit stridor lugentium ille, soluta sunt 
onera catenarum, dirupta ceciderunt vin- 
cula damnatorum. Attonite mentis ob- 
stupuere tortores ; omnis simul impia offi- 
cina contremuit, cum Christum repente 





109 Arator. Historie Apostolice lib. i. 

10 Christi animam venisse usque ad ea 
loca in quibus peccatores cruciantur, ut 
eos solveret a tormentis, quos esse solven- 
dos occulta nobis sua justitia judicabat, 
non immerito creditur. August. de Ge- 
nesi ad Literam, lib. xii. cap. 33. 


VIII. | OF LIMBUS PATRUM. 259 
torments whom by his hidden justice he judged fit to be 
loosed, is not without cause believed.” ‘¢!"Neither did 
our Saviour, being dead for us, scorn to visit those parts, 
that he might loose from thence such as he could not be 
ignorant, according to his divine and secret justice, were 
to be loosed.”. '’But whether he loosed “all that he 
found in those pains, or some whom he thought worthy of 
that benefit, I yet enquire. For that he was in hell, and 
bestowed this benefit upon some that did lie in the pains 
thereof, I do not doubt.” Thus did St Augustine write 
unto Euodius, who enquired of him, whether “ ‘our Saviour 
loosed all from thence, and emptied hell?” which was in those 
days a great question, and gave occasion to that speech of 
Gregory Nazianzen: ‘'“If he descend into hell, go thou 
down with him,” namely, in contemplation and meditation ; 
‘learn the mysteries of Christ’s doings there, what the 
dispensation, and what the reason was of his double descent,” 
to wit, from heaven unto earth, and from earth unto hell; 
ἐς whether at his appearing he simply saved all, or there 
also such only as did believe.” What Clemens Alexandri- 
nus’s opinion was herein every one knoweth, that ‘ ‘Your 
Lord descended for no other cause into hell but to preach 
the Gospel;” and that '’such as lived a good life before 
the time of the Gospel, whether Jews or Grecians, “‘ although 
they were in hell and in durance, yet hearing the voice of 


‘1 Nec ipsam tamen rerum partem 
noster salvator mortuus pro nobis visitare 
contempsit, ut inde solveret quos esse 
solvendos secundum divinam secretam- 
que justitiam ignorare non potuit. Ibid. 
cap. 34. 

12 Sed quia evidentia testimonia et in- 
fernum commemorant et dolores; nulla 
causa foccurrit, cur illo credatur venisse 
salvator, nisi ut ab ejus doloribus salvos 
faceret: sed utrum omnes quos in eis in- 
venit, an quosdam quos illo beneficio dig- 
nos judicavit,adhuc requiro. Fuisse tamen 
eum apudinferos, et in eorum doloribus 
constitutis hoc beneficium prestitisse, non 
dubito. Id. Epist. xcrx. ad Euodium. 

113 Si omnes inde solvit salvator, et 
sicut requirens scripsisti, exinanivit in- 
ferna. Item: Si, ut querendo dicis, ex- 
inaniti sunt inferi. Ibid. 


14 Ἂν eis ἅδου κατίῃ, συγκάτελθε. 
γνῶθι καὶ τὰ ἐκεῖσε τοῦ Χριστοῦ μυστή- 
pla, τίς 1) οἰκονομία τῆς διπλῆς καταβά- 
σεως, τίς ὁ λόγος" ἁπλῶς σώζει πάντας 
ἐπιφανεὶς, ἢ KaKEL τοὺς πιστεύσαντας ; 
Greg. Nazianz. Orat. xL11. Quest. τι. in 
Pasch. 

115 Bi γ᾽ οὖν ὁ Κύριος δι᾽ οὐδὲν ἕτερον 
εἰς ἅδου κατῆλθεν, ἢ διὰ TO εὐαγγελίσα- 
σθαι, ὥσπερ κατῆλθεν, &c, Clem. Alex. 
Strom. lb. vi. 

16 Δηλόν που καὶ τοὺς ἐκτὸς νόμου 
γενομένους διὰ THY τῆς φωνῆς (leg. φύ- 
σεως) ἰδιότητα ὀρθῶς βεβιωκότας, εἰ 
καὶ ἐν ἅδου ἔτυχον ὄντες καὶ ἐν φρου- 
ρᾷ, ἐπακούσανπας τῆς τοῦ Κυρίου φωνῆς, 
εἴτε καὶ τῆς αὐθεντικῆς εἴτε καὶ τῆς 
διὰ τῶν ἀποστόλων ἐνεργούσης, ἢ τά- 
Xos ἐπιστραφῆναί τε καὶ πιστεῦσαι. 
Ibid. 

ae 


260 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
our Lord, either from himself immediately, or by the work- 
ing of his Apostles, were presently converted and did believe.” 
In a word, that 'in hell things were so ordered ‘ that even 
there all the souls having heard this preaching, might either 
shew their repentance, or acknowledge their punishment to 
be just because they did not believe.” Hereupon, when 
Celsus the philosopher made this objection concerning our 
Saviour, “'’Surely you will not say of him, that when 
he could not persuade those that were here, he went unto 
hell to persuade those that were there,” Origen, the scholar 
of Clemens, sticketh not to return unto him this answer : 
ςς 1° Whether he will or no, we say this, that both being in 
the body he did persuade not a few, but so many that for 
the multitude of those that were persuaded by him he was 
laid in wait for; and after his soul was separated from his 
body, he had conference with souls departed from their bodies, 
converting of them unto himself such as would, or such as 
he discerned to be more fit for reasons best known unto 
himself.” 

The like effect of Christ’s preaching in hell is delivered 
by Anastasius Sinaita, “'Jobius or Jovius, '*Damascen, 
”%3(Ecumenius, * Michael Glycas, and his transcriber ' The- 
odorus Metochites. The author of the commentary upon 
St Paul’s Epistles, attributed to Ambrose, saith, ‘“ that 
“Shaving triumphed over the devil he descended into the 


7 Οὐχὲ καὶ ἐν ἄδου ἡ αὐτὴ γέγονεν 
οἰκονομία; Wa κἀκεῖ πᾶσαι αἱ Ψυχαὶ, 
ἀκούσασαι τοῦ κηρύγματος, τὴν μετά- 
νοιαν ἐνδείξωνται, ἢ τὴν κόλασιν δικαίαν 
- ἜΣ ᾽ > , c / 
εἶναι, Ov ὧν οὐκ ἐπίστευσαν, ὁμολογήσωσι. 
Ibid. 

118 Οὐ δήπου φήσετε περὶ αὐτοῦ. OTL 

‘ , ‘ ch » 2 La ? 
μὴ πείσας τοὺς ὧδε ὄντας, ἐστέλλετο εἰς 
Cels. 

19 Kav μὴ βούληται, τοῦτο φαμὲν, 
ὅτι καὶ ἐν σώματι ὦν οὐκ ὀλίγους ἔπεισεν, 
ἐν τ , Rak enacts Ἔ < 
ἀλλὰ ποσούτους, ws διὰ TO πλῆθος τῶν 


“ , eens 
ἅδου πείσων TOUS ἐκεῖ. 


πειθομένων ἐπιβουλευθῆναι αὐτόν" καὶ 
γυμνῇ σώματος γενόμενος ψυχῇ: ταῖς 
γυμναῖς σωμάτων ὡμίλει ψυχαῖς, ἐπι- 
στρέφων κἀκείνων Tas βουλομένας πρὸς 
αὐτὸν, ἢ ἃς ἑώρα δι᾽ ods ἤδει αὐτὸς λόγους 
ἐπιτηδειοτέρας. Origen. lib. ii. contra 
Celsum. 





120 Anastas. Sinait. vel Nicen. Quest. 
CX 

121 Jobius de Verbo Incarnato, lib. 
ix. cap. 38. in Photii Bibliotheca, 
Volum. ccxxiI. 

122 Johan. Damascen. de Orthodoxa 
fide, lib. iii. cap. ult. et in Serm. de De- 
funct. 

123 (Ecumen. in 1 Petr. iii. 

124 Mich. Glyc. part. 111. Annalium. 

125 Theodor. Metochit. in Historia Ro- 
mana, a Meursio nuper edita; que ex 
Glyca tota est desumpta. 


126 Triumphato diabolo descendit in 
cor terre, ut ostentio ejus predicatio esset 
mortuorum, ut et quotquot cupidi ejus 
essent liberarentur. Ambros. in Ephes. 
cap. 4. 


vill. | OF LIMBUS PATRUM. 261 
heart of the earth, that the shewing of him might be the 
preaching of the dead, and that as many as were desirous 
of him might be delivered.” Procopius saith, that he 
preached to the spirits that were in hell, restrained in the 
prison-house, releasing them all from the bonds of necessity.” 
Wherein he followeth St Cyril of Alexandria, writing upon 
the same place, ‘* that Christ went to preach to the spirits 
in hell, and appeared to them that were detained in the 
prison-house, and freed them all from bonds, and necessity, 
and pain, and punishment.” The same St Cyril in his 
Paschal Homilies affirmeth more directly, that our Saviour, 
«entering into the lowermost dens of hell, and preaching 
to the spirits that were there,” ‘emptied that unsatiable 
den of death,” “ ''spoiled hell of spirits;” and having thus 
' spoiled ‘¢ all hell, left the devil there solitary and alone.” 
8 For when ‘ Christ descended into hell,” saith Andronicus, 
** not only the souls of the saints were delivered from thence, 
but all those that before did serve in the error of the devil 
and the worship of idols, being enriched with the knowledge 
of God, obtained salvation; for which also they gave thanks, 
praising God.” Whereupon the author of one of the ser- 
mons upon the ascension, fathered upon St Chrysostom, 
bringeth in the devil complaining that the son of Mary, 
“having taken away from him all those that were with 
him from the very beginning, had left him desolate.” And 
in another sermon, held to be his indeed, our Saviour is 


ἸΣ7 Ὃ δὲ αὐτὸς καὶ Tots ἐν ἅδου, Kab- 
εἰιργμένοις ἐν οἴκῳ φυλακῆς, ἐκήρυξε πνεύ- 
μασιν, δεσμῶν ἀνάγκης πάντας ἀνείς. 
Procop. in Esai. cap. Χι,1]. 

128 Quod spiritibus in inferno predi- 
catum abierit, et detentis in domo custo- 
diz apparuerit Christus, et omnes vinculis 
liberaverit, et necessitate et pena et sup- 
plicio. Cyrill. Alexand. fin, lib. iii. in 
Esai. cap. xvii. 

29 Καθικόμενος ἐν τοῖς κατωτάτοις 
τοῦ ἅδου μυχοῖς, καὶ διακηρύξας τοῖς 
ἐκεῖσε πνεύμασι. Id. Homil. Paschal. 
x. 

130 Tov ἄπληστον τοῦ θανάτου κενώσας 
μυχόν. Id. Homil. xr. 

381 Σεσύλητο τῶν πνευμάτων ὁ ἅδης. 
Id. Hom. vt. 





182 "O)ov yap εὐθὺς σκυλεύσας τὸν ἅδην, 
καὶ τὰς ἀφύκτους τοῖς τῶν κεκοιμημένων 
πνεύμασιν ἀναπετάσας πύλας, ἔρημόν τε 
καὶ ἀφεὶς ἐκεῖσε τὸν διάβολον, ἀνέστη 
τριήμερος. Id. Hom. vit. 

188. Nam Christo ad inferos descendente, 
non sanctorum anime tantum liberate 
sunt inde; sed omnes adeo prius in dia— 
boli errore et simulachrorum cultu servi- 
tutem servientes, aucti agnitione Dei, sa- 
lutem sunt consecuti: quare et gratias age- 
bant, Deum laudantes. Andronic. Dialog. 
contra Judzos, cap. 60. 

134 Omnibus, qui jam inde ab initio 
apud me fuerant, tanquam accipiter cele- 
riter advolans abreptis desertum me re- 
liquit. Chrysost. in Ascens. Domini, 
Serm. Ψ 111. a Ger. Vossio edit. 


262 ,ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 


said to “'*have made the whole prison of hell desolate.” 
Whereas the undoubted Chrysostom, writing upon the 
eleventh of St Matthew, doth at large confute this fond 
opinion, censuring the maintainers thereof as the <“‘ "Ὁ bringers 
in of old wives’ conceits and Jewish fables.” Yea, 1" Phi- 
jastrius, and St Augustine out of him, doth brand such 
for heretics; whose testimony also is urged by St Gregory 
against George and Theodore, two of the clergy of Con- 
stantinople, who held in his time, as many others did before 
and after them, that ‘our omnipotent Lord and Saviour 
Jesus Christ descending into hell, did save all those who 
there confessed him to be God, and did deliver them from 
the pains that were due unto them.” And when Clement 
our countryman, about 150 years after, did renew that old 
error in Germany, that “the Son of God descending 
into hell, delivered from thence all such as that infernal 
prison did detain, believers and unbelievers, praisers of 
God and worshippers of idols,” the '’ Roman Synod held 
by Pope Zachary condemned him and his followers for it. 
But to leave Clemens Scotus, and to return unto Clemens 
Alexandrinus, at whom Philastrius may seem to have aimed 
especially, it is confessed by our adversaries that he fell 


139 °Eméotyn τῷ ἄδη, ἔρημον αὐτοῦ τὴν 139 OQmnipotentem dominum salvato- 
φυλακὴν ἐποίησεν ἅπασαν. Id. in no- | rem nostrum Jesum Christum ad in- 
men Ccemeterii et in Crucem, Serm. | feros descendentem omnes, qui illic con- 
Lxxxt. Tom. v. edit. Savil. p. 565. fiterentur eum Deum, salvasse atque a 

186 My 61 τοιαῦτα λοιπὸν εἰσάγωμεν | penis debitis liberasse. Vide Greg. 
δόγματα γρᾳώδη Kat μύθους ᾿Ιουδαϊκούς. | lib. vi. Epist. xv. et in Evangel. 
Chrysost. in Matth. Homil. xxxvt. edit. | Hom. ΧΧΙΙ. 

Grec. vel xxxvit. Latin. 140 Qui contra fidem sanctorum conten- 

187 Alii sunt heretici, quidicunt domi- | dit, dicens, quod Christus Filius Dei de- 
num in infernum descendisse, et omnibus | scendens ad inferos omnes quos inferni 
post mortem etiam ibidem renunciasse, | carcer detinuit inde liberasset, credulos et 
(se nunciasse, corrigendum est ex Grego- | incredulos, laudatores Dei simul et cul- 
rio,) ut confitentes ibidem salvarentur. | tores idolorum. Bonifac. Moguntin. ad 
Philastr. Brixiens. de Heresib. cap. 74. | Zachariam P. Epist. cxxxv. 
ubi respicere videtur ad illa Clementis 141 Dominum Jesum Christum descen- 
Alexandrini verba, libro vi. Stromat. | dentem ad inferos, omnes pios et impios 
σωθήσονται πάντες οἱ πιστεύσαντες, Kav | eXinde predicat abstraxisse: ab omni sit 
ἐξ ἐθνῶν ὄντες τύχωσιν, ἐξομολογησά- | Sacerdotali officio nudatus, et anathematis 





μενοι ἤδη ἐκεῖ. vinculo obligatus, pariterque Dei judicio_ 

138 Alia (heresis) descendente ad in- | condemnatus ; vel omnis qui ejus sacrile- 
feros Christo credidisse incredulos, et | gis consenserit predicationibus. Synod. 
omnes inde existimat liberatos. Augus- | Romana sub Zacharia P. ann. 745, habita. 


tin. de Heresib. cap. 79. | Ibid. et Concilior. Tom. 111. 


vii. | OF LIMBUS PATRUM. 263 
into this error, partly being ‘*deceived with the superficial 
consideration of the words of St Peter touching Christ's 
preaching to the spirits in prison, 1 Pet. ii. 19, “partly 
being deluded with the authority of Hermes, the supposed 
scholar of St Paul, by whose ‘dreams he was persuaded 
to believe, that not only Christ himself, but his Apostles 
also, did descend into hell, to preach there unto the dead, 
and to baptize them. But touching the words of St Peter 
is the main doubt, whether they are to be referred unto 
Christ’s preaching by the ministry of Noah unto the world 
of the ungodly, or unto his own immediate preaching to the 
spirits in hell after his death upon the cross. For seeing 
it was the Spirit of Christ which spake in the Prophets, 
as ‘St Peter sheweth in this same Epistle, and among 
them was Noah, ““a preacher of righteousness, as he 
declareth in the next, even as in St Paul Christ is said to 
have ‘come and preached to the Ephesians, namely, by 
his Spirit in the mouth of his Apostles; so likewise in 
St Peter may he be said to have gone and preached to the 
old world “by his Spirit in the mouth of his Prophets, 
and of Noah in particular, when God having said that his 
Spirit should not always strive with man, because he 
was flesh, did in his long-suffering wait the expiration of 
the time which he then did set for his amendment, even an 


hundred and twenty years. 
AXthiopian translation maketh 


142 Deceptus fuit superficie verborum 
Petri, quem non animadvertit longe dis- 
tinctius loqui atque prima facie videatur. 
Henric. Vicus, de Descens. Christi ad 
inferos, sect. 43. 

_48 Delusus auctoritate Hermetis, putat 
Christum evangelium predicasse damna- 
tis, et eorum aliquos liberasse, qui ex gen- 
tilibus sancte vixerant. Alphons. Men- 
doz. in Controy. Theologic. Quest. 1. 
positiv. sect. 4. secutus Andradium, lib. 
ii. Defens. Fidei Tridentine. 

M44 Οἱ ἀπόστολοι καὶ διδάσκαλοι, οἱ 
κηρύξαντες τὸ ὄνομα τοῦ υἱοῦ τοῦ Θεοῦ, 
_ καὶ κοιμηθέντες, τῇ δυνάμει καὶ τῇ πίστει 
αὐτοῦ ἐκήρυξαν τοῖς προκεκοιμημένοις" 
καὶ αὐτοὶ ἔδωκαν αὐτοῖς τὴν σφραγῖδα 


- , , τ , 
Tov κηρύγματος. Κατέβησαν οὗν μετ 


ee «τὰ ay ae: aie 
αὐτῶν εἰς TO ὕδωρ, καὶ πάλιν ἀνέβησαν. 


For which exposition the 
something; where the Spirit 


ἀλλ᾽ οὗτοι μὲν ζῶντες κατέβησαν, καὶ 
πάλιν ζῶντες ἀνέβησαν" ἐκεῖνοι δὲ οἱ 
προκεκοιμημένοι νεκροὶ κατέβησαν, ζῶν- 
τες δὲ ἀνέβησαν. διὰ τούτων οὖν ἐζωο- 
ποιήθησαν, καὶ ἐπέγνωσαν τὸ ὄνομα τοῦ 
υἱοῦ τοῦ Θεοῦ. διὰ τοῦτο καὶ συνανέβησαν 
μετ᾽ αὐτῶν καὶ συνήρμοσαν εἰς πὴν οἶκο- 
δομὴν τοῦ πύργου, καὶ ἀλατόμητοι συν- 
ῳκοδομήθησαν, ὅτι ἐν δικαιοσύνῃ ἐκοιμή- 
θησαν καὶ ἐν μεγάλῃ ἁγνείᾳ, μόνην δὲ τὴν 
Hermes 
Citatur 

Stro- 


σφραγῖδα ταύτην οὐκ ἔσχον. 
in Pastore, lib. iii. similitud. ix. 
a Clemente Alexandrino, lib. ii. 
mat. 
145}1 Pets τ 11. 
147 Ephes. ii. 17. 
148 Nehem. ix. 30; Zach. vii. 12; 2 
Sam. xxiii. 2. 
149. Gens vi. 9. 


146 2 Pet. ii. 5. 


264 ANSWER TO A JESUIT’S CHALLENGE. [cowar. 


by which Christ is said to have been quickened and to 


have preached, is by the interpreter termed Rien: PAN 
Manephas Kodus, that is, ‘“‘ the Holy Spirit.” The addi- 
tion of which epithet we may observe also to be used by 
St Paul in the mention of the resurrection, and by St Luke 
in the matter of the preaching of our Saviour Christ: for 
of the one we read, Rom. i. 4, that he was declared to be 
the Son of God with power, according to the Spirit of 
holiness, or, the most holy Spirit, by the resurrection from 
the dead; and of the other, Acts i. 2, that he gave com- 
mandments to the Apostles by the holy Spirit. 

Thus doth St Jerome relate that “ a most prudent 
man,” for so he termeth him, did understand this place: 
«© 'he preached to the spirits put in prison, when the 
patience of God did wait in the days of Noah bringing in 
the flood upon the wicked.” As if this preaching were then 
performed, when the patience of God did expect the con- 
version of those wicked men in the days of Noah. St 
Augustine more directly wisheth us to ‘consider lest 
haply all that which the Apostle Peter speaketh of the spirits 
shut up in prison, which believed not in the days of Noah, 
pertain nothing at all unto hell, but rather to those times 
which he compareth as a pattern with our times.” For 
ςς Christ,” saith he, ““ **before ever he came in the flesh 
to die for us, which once he did, came often before in the 
Spirit to such as he pleased, admonishing them by visions 
in the Spirit as he pleased; by which Spirit he was also 
quickened, when in his passion he was mortified in the 
flesh.” Venerable Bede, and Walafridus Strabus in the 
ordinary gloss after him, set down their minds herein yet 
more resolutely: “ΗΘ who in our times coming in the 


150 Vir prudentissimus. Hieronym. lib. | quorum formam ad hee tempora transtu- 
xv. in Esai. cap. Liv. lit. August. Epist. xcrx. 


151 Predicavit spiritibus in carcere con- 
stitutis, quando Dei patientia exspectabat 
in diebus Noe, diluvium impiis inferens. 
Ibid. 

155. Considera tamen ne forte totum 
ilud, quod de conclusis in carcere spiri- 
tibus, qui in diebus Noe non crediderant, 
Petrus apostolus dicit, omnino ad inferos 
non pertineat, sed ad illa potius tempora, 


153 Quoniam priusquam veniret in carne 
pro nobis moriturus, quod semel fecit, 
sepe antea veniebat in spiritu ad quos 
volebat, visis eos admonens sicut volebat 
utique in spiritus quo spiritu et vivifi- 
catus est, cum in passione esset carne 
mortificatus. Ibid. 

154 (Jui nostris temporibus in carne ve- 
niens iter vitee mundo predicavit, ipse 


vill. | OF LIMBUS PATRUM. 265 
flesh, preached the way of life unto the world, even he 
himself also before the flood, coming in the Spirit, preached 
unto them which then were unbelievers and lived carnally. 
For by his holy Spirit he was in Noah and the rest of 
the holy men which were at that time, and by their good 
conversation preached to the wicked men of that age, that 
they might be converted to a better course of life.” The 
-same exposition is followed by Anselmus Laudunensis in 
the interlineary gloss, “Thomas Aquinas in his Summe, 
and divers others in their commentaries upon this place. 
Yea, since the Council of Trent, and in a book written 
in defence of the faith of Trent, Doctor Andradius professeth 
that he thinketh this to be the plain meaning of the place: 
«© Ἰ6 7). which Spirit he himself long since coming, that we 
may not imagine that he now first undertook the care of 
his Church, did preach unto those spirits which now in 
prison do suffer the deserved punishment of their infidelity ; 
forasmuch as they would not believe Noah giving them 
good counsel, and building the ark by God’s appointment, 
notwithstanding the patience of God did wait for them very 
long, to wit, a hundred years or more.” Which accordeth 
fully with that interpretation of St Peter's words which 
is delivered by the learned of our side: In which Spirit 
he had gone and preached to them that now are spirits 
im prison, because they disobeyed when the time was, when 
the patience of God once waited in the days of Noah, while 
the ark was a preparing. 1 Pet. 11. 19, 20. 

But there were divers apocryphal Scriptures and_tra- 
ditions afoot in the ancient Church, which did so possess 
men’s minds with the conceit of Christ’s preaching in hell, 
that they never sought for any further meaning in St Peter’s 
words. As that sentence especially, which was fathered 
etiam ante diluvium eis qui tunc incre- 


duli erant et carnaliter vivebant, spiritu 
veniens predicavit. Jpse enim per spiri- 


156 Tn quo spiritu jam olim ipse veniens, 
ne nunc primum ecclesiz# curam eum 
suscepisse arbitraremur, predicavit spiri- 


tum sanctum erat in Noe, ceterisque qui 
tune fuere sanctis; et per eorum bonam 
conversationem pravis illius evi homi- 
nibus, ut ad meliora converterentur, pre- 
dicavit. Bed. in 1 Pet. iii. et Gloss, 
Ordinar. ibid. 

155 Thom. part. 111. Sum. Quest. 1,11. 
Artic, 2 ad 3. 


tibus illis qui nunc in carcere meritas 

jam infidelitatis sue peenas luunt; quippe 

qui Noe recta monenti, et arcam Dei 

jussu construenti, fidem habere nunquam 

voluerunt, quamvis Dei illos patientia _ 
diutissime, hoc est, centum aut eoamplius 

annos exspectaret. Andrad. Defens. Tri- 

dentine Fidei, lib, 1. 


266 ANSWER TO A JESUIT’S CHALLENGE. | CHAR. 
upon the Prophet Isaiah or Jeremy, and from whence, 
if Cardinal Bellarmine’s wisdom may be heard, “it is 
credible that St Peter took his words,” namely, ‘ The 
Lord the Holy One of Israel remembered his dead” which 
‘‘ slept in the earth of their graves, and descended to them 
to preach unto them his salvation.” And that blind tra- 
dition which Anastasius Sinaita doth thus lay down imme- 
diately after his citation of St Peter’s text: “It is now 
related among the old traditions, that a certain scholar 
using many opprobrious speeches against Plato the philo- 
sopher, Plato appeared unto him in his sleep, and_ said, 
Man, forbear to use opprobrious speeches against me; for 
thereby thou hurtest thyself. That I was a sinful man 
I do not deny; but when Christ descended into hell, in very 
deed none did believe in him before myself.” Nicetas Ser- 
ronius reciteth this out of the Histories of the Fathers; 
ἐς 16which whether it be to be believed or no, I leave,” 
saith he, ‘ to be judged by the hearers.” As if any great 
matter of judgment should be requisite for the discerning 
of this to be, as Bellarmine doth censure it, “ ’'a fable,” 
or, as Dionysius Carthusianus before him, “ an apocryphal 
dream.” The like stuff is that also which was vented 
heretofore unto the world in the apocryphal Gospel of 
Nicodemus; to say nothing of that sentence which is 
read in the old Latin edition of the book of Ecclesiasti- 
cus: ‘I will pierce all the lowermost parts of the earth, 


157 Bellarm. lib. iv. de Christo, cap. 
13. 

198 ᾽'θμνήσθη δὲ Κύριος 6 ἅγιος Iopand 
τῶν νεκρῶν αὐτοῦ τῶν κεκοιμημένων εἰς 
γῆν χώματος, καὶ κατέβη πρὸς αὐτοὺς 
αὐτοῖς πὸ σωτήριον 
Citatur a Justino Martyre in 
Dialogo cum Tryphone; et Irenzo, lib. 
ili. cap. 23, lib. iv. cap. 39, et lib. v. 
cap. dl. 


159 Kai νῦν φέρεται εἰς ἀρχαίας Tapa- 


εὐαγγελίσασθαι 


αὐτοῦ. 


δόσεις, ὅτι τις σχολαστικὸς πολλὰ κατη- 
ράσατο τὸν Πλάτωνα τὸν φιλόσοφον. 
Φαίνεται οὖν αὐτῷ καθ᾽ ὕπνους ὁ Πλάτων, 
λέγων, Ἄνθρωπε, παῦσαι τοῦ καταρᾶ- 
σθαί με, σεαυτὸν γὰρ βλάπτεις. ὅτι μὲν 
ἄνθρωπος ἁμαρτωλὸς γέγονα, οὐκ ἀρνοῦ- 


, - = 
μαι" πλὴν κατελθόντος Tov Χριστοῦ ἐν 


τῷ ἅδῃ, ὄντως οὐδεὶς ἐπίστευσε πρὸ ἐμοῦ 
εἰς αὐτόν. Anast. Sin. vel Niczn. 
Quest. CXxI. 

160 Hoc de Platone commemoratur: 
quod credendum sit necne, auditoribus 
judicandum relinquo. Nicet. Commen- 
tar. in Gregor. Nazianz. Orat. 11. de 
Pascha. 

161 Quare inter fabulas numeranda est 
illa narratio, quam in historiis Patrum 
circumferri dicit Nicetas, ἅς. Hee qui- 
dem fabula est. Bellarm. lib. iv. de 
Christo, cap. 16. 

162 Tstud inter apocryphorum compu- 
tandum est somnium. Dionys. Carthu- 
sian. in 1 Pet. iii. 

163 Penetrabo omnes inferiores partes 
terre, et inspiciam omnes dormientes, et 


ed 


vir. | OF LIMBUS PATRUM. 207 
and behold all that are asleep, and enlighten all them 
that hope in the Lord. Which, although it be not now to 
be found in the Greek original, and hath perhaps another 
meaning than that to which it is applied, yet is it made, 
by the author of the imperfect work upon Matthew, one 
of the chief inducements which led him to think that our 
Saviour descended into hell to visit there the souls of the 
righteous. 

The tradition that of all others deserveth greatest con- 
sideration, is the article of the Creed touching Christ’s 
descent into hell, which 'Genebrard affirmeth to have been 
so hateful to the Arians, that, as Ambrose reporteth upon 
the 5th chapter of the Epistle to the Romans, they struck 
it quite out of the very Creed of the Apostles. But neither 
is there the least footstep of any such matter to be seen in 
St Ambrose; and it sufficiently appeareth otherwise, that the 
Arians did not only add this article unto their creeds, but 
also set it forth and amplified it with many words, so far 
off were they from being guilty of suppressing it. For as 
the Fathers of the first general Council, held in the year 
of our Lord 325, at Nice in Bithynia, did publish a creed 
against the Arians; so the Arians on the other side, in the 
year 359, set out a creed of their own making, in a Synod 
purposely kept by them at Nice in Thracia, ‘that by the 
ambiguity of the Council’s name the simpler sort might be 
more easily induced to mistake this Nicene for that other 
catholic Nicene Creed. And whereas the true Nicene Fathers 
had in their Creed omitted the article of the descent into 
hell, (which, as we shall afterwards hear out of Ruffinus, 
was not to be had in the symbols of the Eastern churches,) 
these bastard fatherlings in their Nicene Creed did not only 
insert this clause, ‘‘ 1° He descended to the places under the 
earth,” but added also for further amplification, ‘* Whom hell 


illuminabo omnes sperantes in Domino. 
Vel ut ab auctore Operis imperfecti in 
Matth. (inter Opera Chrysostomi) Ho- 
milia 1v. citatur: Descendam ad infe- 
riores partes terre, et visitabo omnes dor- 


mientes, et illuminabo sperantes in Deum. | 


Ecclesiastic. xxiv. 45. 
64 Ambrosius in quintum caput ad 
Romanos auctor est Arianos huic articulo 





ita fuisse adversatos, ut eum de Symbolo 
Apostolorum expungerent. Gilbert. Ge- 
nebrard. lib. iii. de Trinitate, in Symboli 
Athanasiani expositione. 

165 Sozomen. Histor. lib. iv. cap. 18; 
Nicet. Thesaur. lib. v. cap. 17. 

166 Καὶ εἰς Ta καταχθόνια κατελθόντα" 
ὃν αὐτὸς ὁ ἅδης ἐτρόμαξε, Theodoret. 
Histor, lib. 11, cap. 21. 


268 ANSWER TO A JESUITS CHALLENGE. [ CHAP. 
itself trembled at.” The like did they, with the words a 
little altered, in another 'creed set out in a Conventicle 
gathered at Constantinople; and in a third creed likewise, 
framed by them at Sirmium, and confirmed the same year 
in their great Council at Ariminum, they put it in with a 
more large augmentation, after this manner: ‘ ' He descended 
to the places under the earth, and disposed things there, 
whom the keepers of hell-gates seeing, shook for fear.” If, 
therefore, any fault were committed in the omission of this 
article, it should touch the orthodox Fathers of Nice and 
Constantinople rather, whom the ‘Latins, disputing with 
the Grecians in the Council of Ferrara, do directly charge 
with subtracting this article from the Apostles’ Creed, 
although they free them from blame in so doing, “ because 
they that took it away,” say they, ‘did not deny it, nor 
fight against the truth.” 

But first they should have shewed that the Fathers of 
Nice and Constantinople did find this article of Christ’s 
descent into hell in the Apostles’ Creed, before they ex- 
cused them from taking it away from thence. For the Creed 
of the Council of Constantinople, which commonly goeth 
under the name of the Nicene Creed, being much larger 
than our common Creed, and itself also (no less than the 
other) being heretofore both “accounted and ‘named the 
Apostles’ Creed, it is not to be thought that it would leave 
out any article which was then commonly believed to have 
been any parcel of the Creed received from the Apostles. 
Add hereunto the ingenuous confession of Buszus the 
Jesuit, in his positions touching Christ’s descent into hell: 
*¢12St Cyprian, or Ruffinus rather, in his Exposition of the 


167 Καὶ εἰς τὰ καταχθόνια διεληλυθότα, | 


ὕντινα καὶ αὐτὸς ὁ ἅδης ἔπτηξε. Atha- 
nas. in Epist. de Synodis Arimini et Se- 
leucie; Socrat. Histor. lib. ii. cap. 41, 
edit. Grec. vel 32 Latin. 

168 Καὶ αἱ εἰς τὰ καταχθόνια κατελθόντα, 
καὶ πὰ ἐκεῖσε οἰκονομήσαντα, ὃν πυλωροὶ 
ἅδου ἰδόντες ἔφριξαν. Athanas. ibid. ; 
Socrat. lib. ii. cap. 37, edit. Greec. vel 29 
Latin. The speech is taken from Job 
XXXvili. 17, in the Septuagint. 

169 Constat ex hoc, nihil esse de Sym- 
bolo Apostolorum subtrahendum. Sub- 


tractum tamen est illud, Descendit ad | 





inferos. Verum qui detraxerunt, id non 
negabant, neque cum veritate pugnabant. 
Johan. Foroliviensis Episc. in Session. x. 
Concil. Ferrar. 

170 Epiphan. in Ayxupwrt. p. 518. Αὕτη 
μὲν ἡ πίστις παρεδόθη ἀπὸ τῶν ἁγίων 
ἀποστόλων. 

171 Tn Missa Latina antiqua, edit. Ar- 
gentin. ann. 1557, p. 41, post recitatum 
Symbolum Constantinopolit. subjicitur : 
Finito Symbolo Apostolorum dicat sacer- 
dos, Dominus vobiscum. 

‘7 Beatus Cyprianus, vel potius Ruffi- 
nus, in Expositione Symboli, negat hune 


viit. | OF LIMBUS PATRUM. 269 
Creed, denieth that this article is read in the Creed of the 
Church of Rome or the churches of the East; and some 
of the most ancient Fathers, while either they gather up 
the sum of the Christian faith, or expound the Creed of the 
Apostles, have omitted this point of doctrine. But at what 
time it was inserted in the Creed, it cannot certainly be de- 
termined.” The first particular Church that is known to 
have inserted this article into her Creed is that of Aquileia, 
which added also the attributes of ‘ “invisible and impas- 
sible” unto ‘“ God the Father Almighty” in the beginning 
of the Creed, as appeareth by Ruffinus, who "framed his 
Exposition of the Creed according to the order used in that 
Church. But whether any other Church in the world for 
500 years after Christ did follow the Aquileians in putting 
the one of these additions to the apostolical Creed more 
than the other, can hardly, I suppose, be shewed by any 
approved testimony of antiquity. 

Cardinal Bellarmine noteth that “'’St Agustine, in his 
book de Fide et Symbolo, and in his four books de Symbolo 
ad Catechumenos, maketh no mention of this part, when he 
doth expound the whole Creed five several times.” Nay, 
Petrus Chrysologus, who was Archbishop of Ravenna 450 
years after Christ, doth '*six several times go over the 
Exposition of the Creed, and yet never meddleth with this 
article. The like also may be observed in ' Maximus 
Taurinensis’s Exposition of the Creed. For as for the two 
“8Tatin expositions thereof that go under the name of St 
‘Chrysostom, (the latter whereof hath it, the former hath it 
not,) and the others that are found in the tenth tome of 
St Augustine’s works among the Sermons de T'empore, (“four 


articulum legi in ecclesie Romanz sym- 
bolo et Orientis ecclesiis ; et vetustissimi 
patres quidam, dum vel summam fidei 
Christiane vel symbolum apostolicum 
exponunt, hoc dogma _ pretermiserunt. 


Quando autem insertum sit symbolo, certe | 


constitui non potest. Johan. Buszus, de 
Descensu Christiad Inferos, Thes.x ΧΧΙΙΙ. 
173 | Omnipotentem.| His additur, In- 
visibilem et impassibilem. Sciendum 
quod duo isti sermones in ecclesie Ro- 
mane symbolo non habentur. Constat 
autem apud nos additos hereseos causa 
Sabellii. Ruffin. in Exposit. Symbol. 





174 Nos tamen illum ordinem sequimur, 
quem in Aquileiensi ecclesia per lavacri 
gratiam suscepimus. Id. ibid. 

175 Augustinus, in libro de Fide et 
Symbolo, et quatuor libris de Symbolo ad 
Catechumenos, non meminit hujus partis, 
cum totum symbolum quinquies exponat. 
Bellarm. de Christo, lib. iv. cap. 6. 

176 Petr. Chrysolog. Serm. LVII—LXII. 

177 Maxim. Homil. de Traditione Sym- 
boli. 

178 Tom. v. Oper. Chrysost. Latin. 

179 Serm. de Tempore, Cxv. CXXXI. 


| ΟΣ κατ OxGve 


970 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


of which do repeat it, and '°two do omit it,) because the 
authors of them, together with the time wherein they were 
written, be altogether unknown, they can bring us little 
light in this enquiry. Only for the Greek symbol this is 
certain, that as it is not found in the recital which Mar- 
cellus Ancyranus maketh thereof in his ‘Epistle to Julius, 
Bishop of Rome, so is it likewise wanting in the Greek 
Creed written in Saxon characters, which is to be seen at 
the end of King A thelstane’s Psalter in Sir Robert Cotton’s 
rare Treasury. And after it came to be admitted more gene- 
rally into the Latin, as it was there at first "ἢ Descendit ad 
inferna, and at last Descendit ad inferos; so, with a like 
diversity, do I find the same added to the Greek also, 
κατελθόντα εἰς Ta κατώτατα being put to express the one, | 
and κατελθόντα εἰς goov to answer the other: the latter 
whereof is to be seen in our common printed copies; the 
former in a manuscript of Bene’t College library in Cam- 
bridge, where the symbol of the Apostles, together with the 
whole Psalter, is set down in Greek and Latin, but the 
Greek written in Latin letters. 

Neither is there by this which hath been said any whit 
more derogated from the credit of this article, than there 
is from others whose authority is acknowledged to be un- 
doubted and beyond all exception, as namely, that of our 
Saviour’s death and the communion of saints: the one 
whereof as sufficiently implied in the article of the crucifixion 
as a consequent, or the burial as a necessary antecedent 
thereof, the other as virtually contained in the article of the 
Church, we find omitted not in the Constantinopolitan symbol 
alone, and in the ancient apostolical Creeds expounded by 
Ruffinus, Maximus, and Chrysologus, but also in those that 
are extant in '’Venantius Fortunatus, 580, and in '*Etherius 
and Beatus, 785 years after Christ: as in the two Greek 
ones likewise, that of Marcellus, and the other written in 
the time of the English Saxons. In all which likewise may 
be noted, that the title of Maker of heaven and earth 


180 Serm. CXIXx. et CXXIII. | 188 Fortunat. lib. xi. num. 1, in Exposit. 
8. Epiphan. Heres. txxit. p. 356, | Symbol. 
edit. Grec. 184 Etherius et Beatus, lib. i. contra 


182 Vide Veterem Ordinem Romanum, | Elipandum Toletan. p. 51, edit. Ingol- 
et Innocentium 111. de Mysteriis Miss@, | tad. 
lib. ii. cap. 15. 





PATRUM. 271 


VIIT. | OF LIMBUS 
is not given to the Father in the beginning of the Creed, 
which out of the Creed of Constantinople we see is now 
every where added thereunto. Of which additions as there 
is now no question any where made, so “by the consent of 
both sides this of the descent into hell also is now num- 
bered among the articles of the Apostles’ Creed. For the 
‘Scripture having expressly testified that the prophecy of 
the Psalmist, '’ Thou shalt not leave my soul in hell, was 
verified in Christ, St Augustine’s conclusion must necessarily 
be inferred thereupon: ‘ '*Who, therefore, but an infidel 
will deny that Christ was in hell?” Thus “ all agree that 
Christ did some manner of way descend into hell,” saith 
Cardinal Bellarmine: ‘but the whole question is touching 
the exposition of this article.” The common exposition which 
the Romish divines give thereof is this, that by hell is here 
understood !°not that place wherein the wicked are tormented, 
but the bosom of Abraham, wherein the godly Fathers of the 
Old Testament rested, for whose delivery from thence they 
say our Saviour took his journey thither. But St Augustine, 
in that same place wherein he counteth it a point of in- 
fidelity to deny the going of Christ into hell, gainsayeth 
this exposition thereof, professing that he could find the 
name of hell nowhere given unto that place wherein the 
souls of the righteous did rest. ‘ ''Wherefore,” saith he, 
“if the holy Scripture had said that Christ being dead did 
come unto the bosom of Abraham, not having named hell 
and the pains thereof, I marvel whether any would have 


185 Descensum ad inferos nunc, consen- 
tientibus sectariis, inter germanos sym- 
boli apostolici articulos numeramus. Jo. 
Buszus, de Descens. Thes. xxxIil. 

166. Ἀ cts 11.27, ol. 187 Psalm xvi.10. 

188 Quis ergo nisi infidelis negaverit 
fuisse apud inferos Christum? Augustin, 
Epist. xcrx. 

189 Ac primum omnes conveniunt quod 
Christus aliquo modo ad inferos descen- 
derit, ὅς. At questio tota est de expli- 
catione hujus articuli. Bellarmin. de 
Christo, lib. iv. cap. 6. 

190 Tn iii. Sent. Dist. xx11. D. Thom. 
Bonavent. Richard. Gab. Palud. et Mar- 
sil. Quest. x1r1. et reliqui in hoc conve- 
niunt, quod ad locum damnatorum non 
descendit. Fr, Suarez.Tom.11,in part. 111. 





Thom. Disp. xi11t1.sect.4. Non descendit 
ad inferos reproborum ac in perpetuum 
damnatorum, quoniam ex eo nulla est re- 
demptio: igitur ad eum locum descendit, 
qui vel sinus Abrahe, vel communiter 
Limbus Patrum appellatur. Fr. Fevar- 
dent. Dialog. ν τ. contra Calvinian. p. 509. 
edit. Colon. 

191 Quapropter si in illum Abrahe si- 
num Christum mortuum venisse sancta 
scriptura dixisset, non nominato inferno 
ejusque doloribus, miror si quisquam ad 
inferos eum descendisse asserere auderet. 
Sed quia evidentia testimonia et infernum 
commemorant et dolores, nulla causa oc- 
currit cur illo credatur venisse Salvator, 
nisi ut ab ejus doloribus salvos faceret. 
August. Epist. xcrx, 


ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 
been so bold as to have avouched that Christ descended into 
hell. But because evident testimonies do make mention both 
of hell and pains, I see no cause why our Saviour should 
be believed to have come thither, but that he should deliver 
men from the pains thereof.” And ‘ "therefore what benefit 
he brought unto those just men that were in the bosom of 
Abraham when he did descend into hell, I have not yet 
found.” Thus far St Augustine. 

For the better understanding of this we are to call 
unto mind that saying of '*the philosophers, that ‘ they 
who do not learn rightly to understand words, use to be 
deceived in the things themselves.” It will not be amiss, 
therefore, to consider somewhat of the name_of hell, that 
the ‘nature of the word being rightly understood, we may 
the better conceive the truth of the thing that is signified 
thereby ; carrying always in remembrance that necessary rule 
delivered by Severus, Bishop of Antioch, in his exposition 
upon Job xxxvill. 28, that “it is fit we should under- 
stand names according to the quality of the matters subject, 
and not regulate the truth according to the abuse of words.” 
We are to know, then, first of our English word hel/, that 
the original thereof is by divers men delivered diversely. 
Some derive it from the Hebrew word sheol, either subtracting 
the first letter or including it in the aspiration. For ‘this 
letter s,” saith Priscian, ‘‘ hath such an affinity with the 
aspiration, that the Boeotians in some words were wont to 
write A for s, saying Muha for Musa.” Others bring it 
from the Greek word éXos, which signifieth a lake; others 
from the English hole, as signifying a pit-hole; others from 
hale, as noting the place that haleth or draweth men unto 
it. Some say, that in the old Saxon or German hell signifieth 


1 Unde illis justis qui in sinu Abrahe 
erant, cum ille in inferna descenderet, 
nondum quid contulisset inveni; a quibus 
eum secundum beatificam presentiam 
suz divinitatis nunquam video recessisse. 
Id. ibid. 


198 Ἄριστα λέγεται Tapa τοῖς φιλοσό- 
pots, τὸ τοὺς μὴ μανθάνοντας ὀρθῶς ἀκού- 
ew ὀνομάτων κακῶς χρῆσθαι καὶ τοῖς 
πράγμασι. Plutarch. in lib. de Iside et 


Osiride. 





194 Ὃς ἂν τὰ ὀνόματα εἰδῇ, εἴσεται Kal 
Plat. in Crat. 


195 ἸΤλὴν καὶ τὰ ὀνόματα προσήκει νοεῖν 


τὰ πράγματα. 


πρὸς τὴν τῶν ὑποκειμένων πραγμάτων 
ποιότητα, καὶ οὐ πρὸς τὴν κατάχρησιν 
τῶν λέξεων τἀληθῆ κανονίζειν. Sever. 
in Catena Greca in Job. p.491, edit. Venet. 

196 Adeo autem cognatio est huic litera, 
id est s, cum aspiratione, quod pro ea in 
quibusdam dictionibus solebant Beeoti pro 
s, ἢ scribere, Muha pro Musa dicentes. 
Priscian. lib, i. 


Υ111.} OF LIMBUS PATRUM, 2738 


deep, whether it be high or low. But the derivation given 
by ' Verstegan is the most probable, from being helled over, 
that is to say, hidden or covered. For in the old German 
tongue, from whence our English was extracted, hil signi- 
fieth to hide, and hilwh, in Otfridus Wissenburgensis, 15 
hidden; and in this country, with them that retain the 
ancient language which their forefathers brought with them 
out of England, to hell the head is as much as to cover the 
head; and he that covereth the house with tile or slate is 
from thence commonly called a hellier. So that in the original 
propriety of the word our hell doth exactly answer the Greek 
dons, which denoteth τὸν αἰδὴ τόπον, the place which is 
unseen, or removed from the sight of man. 

We are in the second place, therefore, to observe, that 
the term of hell, beside the vulgar acceptation, wherein it 
signifieth that which (Luke xvi. 28) is called the place of 
torment, is, in the ecclesiastical use of the word, extended 
more largely to express the Greek word hades and the Latin 
inferi, and whatsoever is contained under them. Concerning 
which St Augustine giveth this note: “ ‘The name of hell 
is variously put in the Scriptures, and in many meanings, 
according as the sense of the things which are entreated of 
doth require;” and Master Casaubon, who understood the 
property of the Greek and Latin words as well as any, 
this other: ‘°° They who think that HapEs is properly the 
seat of the damned be no less deceived than they who, when 
they read 1nreRos in Latin writers, do interpret it of the 
same place.” The less cause have we to wonder that hell 
in the Scripture should be made the place of all the dead 
in common, and not of the wicked only. As in Psalm 
LXXxIx. 47, 48, Remember how short my time is: wherefore 
hast thow made all men in vain? what man is he that 
liveth, and shall not see death? shall he deliver his soul 
from the hand of wei? and Isaiah xxxvill. 18, 19, HELt 


197 Rich. Versteg. Restitution of English | 390 Qui ἅδην proprie sedem damnatorum 
Antiquities, chap. 7. esse existimant, non minus hallucinantur 
198 Vide Goldasti Animadvers. in Wins- | quam 111 qui, cum legunt apud Latinos 
bekii Parzneses, p. 400. | scriptores inferos, de eodem loco inter- 


199 Varie in scripturis et sub intellectu pretantur. Casaub. in Gregor. Nyssen. 
multiplici, sicut rerum de quibus agitur | Epist. ad Eustath. Ambros, et Basiliss. 
sensus exigit, nomen ponitur inferorum. Not. 116. 

August. Quest. super Numer. cap, 29. 


274 ANSWER TO A JESUII’S CHALLENGE. | CHAP. 


cannot praise thee, death cannot celebrate thee, they that go 
down into the pit cannot hope for thy truth: The Livine, 
the Ltvinc, he shall praise thee, as I do this day. Where 
the opposition betwixt hell and the state of life in this 
world is to be observed. Now, as the common condition 
of the dead is considerable three manner of ways, either in 
respect of the body separated from the soul, or of the soul 
separated from the body, or of the whole man indefinitely 
considered in this state of separation, so do we find the 
word hades (which by the Latins is rendered infernus or 
inferi, and by the English hell) to be applied by the ancient 
Greek interpreters of the Old Testament to the common state 
and place of the body severed from the soul; by the heathen 
Greeks to the common state and place of the soul severed 
from the body; and by both of them to the common state 
of the dead, and the place proportionably correspondent to 
that state of dissolution. And so the doctors of the Church, 
speaking in the same language which they learned both from 
the sacred and the foreign writers, are accordingly found to 
take the word in these three several significations. 

Touching the first, we are to note that both the Septua- 
gint in the Old Testament, and the Apostles in the *”’ New, 
do use the Greek word Ἅιδης, HADES, (and answerably there- 
unto the Latin interpreters the word infernus or inferi, and 
the English the word hell,) for that which in the Hebrew 
text is named Sw suHeot. On the other side, where in 
the New Testament the word wanes is used, there the 


y 
ancient Syriac translator doth put Wess shejwl, and the 


AXthiopian nad siolo, instead thereof. Now the Hebrew 
sheol (and so the Chaldee, Syriac, and Athiopian words 
which draw their original from thence) doth properly denote 
the interior parts of the earth that le hidden from our 
sight; namely, whatsoever tendeth downward from the sur- 
face of the earth unto the centre thereof. In which respect 
we see that the Scripture describeth sheol to be a deep 
place, and opposeth the depth thereof unto the height of 
heaven: Job xi. 8; Psalm cxxxix. 8; Amos ix. 2. Again, 
because the bodies that live upon the surface of the earth 
are corrupted within the bowels thereof, “’the dust returning 


201 Acts il. 273 1 Cor. xv. 55. 202 Eccles, xii. 7; Job xxxiv. 15. 


vit. | OF LIMBUS PATRUM. 275 


to the earth as it was, therefore is the word commonly put 
for the state and the place wherein dead bodies do rest and 
are disposed for corruption. And in this respect we find 
that the Scripture doth oppose sheol not only unto heaven, 
but also unto this land of the living wherein we now breathe, 
(Isaiah xxxviii. 10, 11; Ezekiel xxxii. 27); the surface of the 
earth being the place appointed for the habitation of the 
living, the other parts ordained to be the chambers of death. 
Thus they that are in the graves (John v. 28) are said to 
sleep in the dust of the earth (Dan. xii. 2.) The Psalmist, 
in his prophecy of our Saviour’s humiliation, termeth it the 
dust of death, (Psalm xxii. 15), which the Chaldee paraphrast 
expoundeth ΝΣ M1 the house of the grave, interpret- 
ing sheol after the selfsame manner in Psalm xxxi. 18, and 
Lxxxix. 49. In the Hebrew Dictionary printed with the 
Complutense Bible, anno 1515, the word yw sheol is ex- 
pounded infernus sive inferus, aut fovea, vel sepulchrum; 
* hell, the pit, or the grave.” R. Mardochai Nathan, in his 
Hebrew Concordance, giveth no other interpretation of it 
but only 72) or the grave. R. Abraham Aben-Ezra, in his 
Commentary upon those words, Gen. xxxvil. 35, 7 will go 
down into sheol unto my son mourning, writeth thus: 
*«°Hfere the translator of the erring persons” (he meaneth 
the Vulgar *“Latin translation used by the Christians) 
ἐς erreth in translating sheol hell or gehenna; for, behold, 
the signification of the word is 42) or the grave. For proof 
whereof he allegeth divers places of Scripture. Where by 
the way you may note, that in the last edition of the 
Masoretical and Rabbinical Bible, printed by Bombergius, 
both this and divers other passages elsewhere have been cut 
out by the Romish correctors; which I wish our Buxtorfius 
had understood, when he followed that mangled and cor- 
rupted copy in his late renewed edition of that great work. 
R. Salomo Jarchi, writing upon the same words, Gen. 
XXXvil. 35, saith that, ““ “according to the literal sense, the 
interpretation thereof is the grave, (in my mourning I will 
be buried, and I will not be comforted all my days), but 


2033 ΠΝ onw oywD> pan myn ΤΙΒῚ 205 ΣΡΝ ‘SOND NIT ἽΞΡ pwd wows 
mina) «=Aben-Ezra, in Gen. xxxvii. om) waa) 9 5D OFX XH Salom. 
24 An 5 ibi positum pro m0 | Jarchi, in Gen. xxxvii. 
id est, Latinorum ? 
Suz 


270 ANSWER. ΤῸ. A JESUITS CHALLENGE. | CHAP. 


after the Midrash, or allegorical interpretation, it is gehenna.” 
In like manner, R. David Kimchi, expounding that place, 
Psalm ix. 17, The wicked shall turn into hell, and all 
the nations that forget God, acknowledgeth that, by the 
Derash or **allegorical exposition, into hell is as much to 
say as into gehenna; but according to the literal meaning 
he expoundeth it 3275 into the grave, intimating withal that 
the Prophet *“useth here the term of turning or returning 
with reference to that sentence, Gen. 111. 19, Dust thou art, 
and unto dust shalt thou return. 

Out of which observation of Kimchi we may further 
note, that the Hebrews, when they expound sheol to be the 
grave, do not mean so much thereby an artificial grave 
(to wit, a pit digged in the earth, or a tomb raised above 


ground) as a natural sepulchre, such as Mecenas speaketh 
of in that verse, 


“908 ΘΟ. tumulum curo, sepelit natura relictos.” 


And Seneca, in his Controversies: “Ὁ * Nature hath given 
a burial unto all men: such as suffer shipwreck, the same 
wave doth bury that cast them away; the bodies of such 
as are crucified drop away from the crosses unto their burial; 
to such as are burnt alive their punishment is a funeral.” 
For this is the difference that is made by authors betwixt 
burying and interring, that ‘*!he is understood to be buried 
who is put away in any manner, but he to be interred 
who is covered with the earth.” Hence different kinds of 
“burials are mentioned by them, according to the different 
usages of several nations, the name of a sepulchre being 
given by them as well to the *”burning of the bodies of 


206 Elias in Tischbi, verb. 77. 211 Διελόμενοι κατὰ ἔθνη τὰς ταφὰς, ὃ 
207 sywm apy ON) 19D 21 WNIT Kim- μὲν Ἕλλην ἔκαυσεν; ὁ δὲ Πέρσης ἔθαψεν, 
chi in Psal. ix. ὁ δὲ ᾿Ινδὸς ὑάλῳ περιχρίει, ὁ δὲ Σκύθης 
208 Senec. Epist. XCit. | κατεσθίει, ταριχεύει δὲ ὁ Αἰγύπτιος. 
209 Omnibus natura sepulturam dedit: | Lucianus, de Luctu. 
naufragos idem fluctus qui expulit, sepe- ὁ" Nec dispersis bustis humili sepul- 


lit; suffixorum corpora crucibus in se- | tura crematos. Cicer. Philippic. x1v. 
pulturam suam defluunt; eos qui vivi μὲ μὲν καὶ τοὺς ἐμοὺς παῖδας τόδε 
uruntur pena funerat. Idem. Anneus τὸ πὺρ θάψει, inquit uxor Asdrubalis, 
Seneca, lib. viii. Controvers. Iv. | apud Appianum in Punicis. Vide et 

210 Sepultus intelligitur quoquo modo | Ctesiam, in Photii Bibliotheca, col. 129, 
conditus, humatus vero humo contectus. | edit. Greco-Lat. Tlepi tov θάώψαντος 
Plin. Nat. Hist. lib. vii. cap. 54. | πὸν πατέρα διὰ τοῦ πυρός. 


vu. | OF LIMBUS PATRUM. 
the dead, used of old among the more civil nations, as to 
the devouring of them by dogs, which was the barbarous 
custom of the *Hyrcanians. Therefore * Diogenes was wont 
to say, that if the dogs did tear him he should have an 
«ς Hyrcanian burial;” and those beasts which were kept for 
this use the *’ Bactrians did term in their language ‘ sepul- 
chral dogs,” as Strabo relateth out of Onesicritus. So in 
the Scripture the Prophet Jonas calleth the belly of the 
whale, wherein he was devoured, “the belly of sheol, that 
is, of hell or the grave. For “*”Jonas,” saith Basil of 
Seleucia, “‘ was carried in a living grave, and dwelt in a 
swimming prison; dwelling in the region of death, the com- 
mon lodge of the dead and not of the living, while he dwelt 
in that belly which was the mother of death.” And in the 
Prophecy of Jeremiah, King Jehoiakim is said to be *“ buried, 
(although with the burial of an ass,) when his carcase was 
drawn and cast forth beyond the gates of Jerusalem. 


*19Capit omnia tellus 
Que genuit: celo tegitur, qui non habet urnam. 


The earth which begetteth all receiveth all, and he that 
wanteth a coffin hath the welkin for his winding-sheet. 
«© 0'The earth is our great mother :” 


*21Qmniparens, eadem rerum commune sepulchrum. 


The common mother, out of whose womb as naked we 
came, so **naked shall we return thither. According to 
that in Psalm exivi. 4, His spirit goeth forth, he returneth 
to uis earth; and Psalm civ. 29, Thou takest away their 
breath, they die, and turn to ruHEeIrR dust. And this is 
the sheol which Job waited for when he said, “Sheol, or 


213 Kamque optimam 1111 censent esse | οἰκῶν δεσμωτήριον, 
sepulturam. Cicero, Tuscul. Quest. lib.i. 


214 * 


μενος, νηχόμενον 


᾽ A , 6 ᾿ , 
ἐγκινούμενον φάραγξι θανάτου χωρίον 


ἔλεγεν ὁ Διογένης, ὅτι ἂν μὲν 
κύνες αὐτὸν σπαράξωσιν, Ὑρκανία ἔσται 
ἡ τάφη. Stobeus. 

215 Τοὺς γὰρ ἀπειρηκότας διὰ νόσον ἢ 
γῆρας ζῶντας παραβάλλεσθαι τρεφομέ- 
νοις κυσὶν ἐπίτηδες πρὸς τοῦτο, ovs ἐν- 
ταφιστὰς καλοῦσι τῇ πατρῴᾳ γλώττῃ. 
Strabo, Geograph. lib. ii. 

216 Jonah ii. 2. 


217 "Hv ᾿Ιωνᾶς ἐν ζῶντι τάφω φερό- 
S ξ 





οἰκῶν, νεκρῶν πανδοχεῖον οὐ ζώντων, 
οἰκῶν γαστέρα θανάτου μητέρα. Basil. 
Seleuc. Orat. x11. que in Jonam est x11. 

218 Jer. xxii. 19. 

219 Tjucan. lib. vii. 

220 Magna parens terra est. Ovid. Me- 
tamorph. 1. 

221 Tjucret. de Rer. Natur. lib. v. 

222 Job i. 2]. 

223 Job xvii. 13, 14. 


278 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


the grave (for that is the hell which is meant here; as is 
confessed not by Lyranus only, but by the Jesuit Pineda 
also,) is mine house; I have made my bed in the darkness. 
I have said to corruption, Thow art my father; to the worm, 
Thou art my mother and my sister. 

This is that common sepulchre, non factuwm sed natum, 
“not made by the hand of man, but provided by nature 
itself ;” betwixt which natural and artificial grave these 
differences may be observed. The artificial may be appro- 
priated to this man or that man. The Patriarch David 
is both dead and buried, and his sepulchre is with us unto 
this day, saith St Peter, Acts 11. 29; and, Ye build the tombs 
of the prophets, and garnish the sepulchres of the righteous, 
saith our Saviour, Matth. xxii. 29. But in the natural 
there is no such distinction. It cannot be said that this 
is such or such a man’s sheol; it is considered as the com- 
mon receptacle of all the dead, as we read in Job: "1 know 
that thou wilt bring me to death, and to the house appointed 
for all living. “For ‘to every man,” as Olympiodorus 
writeth upon that place, ‘‘ the earth itself is appointed as 
a house for his grave.” ** There the prisoners rest together, 
saith Job; they hear not the voice of the oppressor. The 
small and great are there; and the servant free from his 
master. Again, into a made grave a man may enter in alive 
and come out alive again, as “Peter and John did into the 
sepulchre of Christ; but sheol either findeth men dead when 
they come into it, which is the ordinary course, or if they 
come into it alive, which is *“a new and unwonted thing, 
it bringeth death upon them; as we see it fell out in Korah 
and his complices, who are said to have gone down alive 
into sheol, when the earth opened her mouth and swallowed 
them up: Numb. xvi. 30, 33. Lastly, as many living men 
do go into the grave made with hands, and yet in so doing 
they cannot be said to go into sheol, because they come 
from thence alive again; so some dead men also want the 
honour of such a grave, as it was the case of God’s servants, 


224 Job xxx. 23. 23, secundum LXX. οἰκία γὰρ παντὶ 
225 Cuilibet enim homini domus pro | θνητῷ γῆ- 
sepulchro ipsa terra est constituta. Olym- 226 Job iii. 18,19. 797 John xx. 6, 8. 


piodor. Caten. Gree. in illud Job. xxx. 228 Num. xvi. 30. 


vill. | OF LIMBUS PATRUM. 279 


“whose bodies were kept from burial, and yet thereby are 
not kept from sheol; which is the way that all flesh must 
go to. For “all go wnto one place: all are of the dust, 
and all turn to dust again. We conclude, therefore, that 
when sheol is said to signify the grave, the term of grave 
must be taken in as large a sense as it is in that speech of 
our Saviour, John ν. 28, All that are in the graves shall 
hear his voice, and shall come forth: they that have done 
good, unto the resurrection of life; and they that have done 
evil, unto the resurrection of damnation. And in Isaiah 
xxvi. 19, according to the Greek reading, The dead shall 
vise, and they that are in the graves shall be raised up. 
Upon which place Origen writeth thus: ‘*'In this place, 
and in many others likewise, the graves of the dead are 
to be understood, according to the more certain meaning 
of the Scripture, not such only as we see are builded for 
the receiving of men’s bodies, either cut out in stones or 
digged down in the earth, but every place wherein a man’s 
body lieth, either entire or in any part; albeit it fell out that 
one body should be dispersed through many places, it being 
no absurdity at all that all those places in which any part 
of the body lieth should be called the sepulchres of that 
body. For if we do not thus understand the dead to be 
raised by the power of God out of their graves,’ they which 
are not committed to burial, nor laid in graves, but have 
ended their life either in shipwrecks or in some desert 
places, so as they could not be committed to burial, should 
not seem to be reckoned among them who are said should be 
raised up out of their graves; which would be a very great 
absurdity.” Thus Origen. 


#29 Psalm xcix. 2, 3; Rev. xi. 8, 9. loca, in quibus pars aliqua corporis jacet, 
230 Eccles. 111, 20, and vi. 6. sepulchra corporis ejus dici. Si enimnon 
31 Sepulchra autem mortuorum in hoc | ita accipiamus resurgere de sepulchris 
loco, similiter et in multis aliis, secun- | suis mortuos divina virtute, qui nequa- 
dum certiorem scripture sensum acci- | quam sunt sepulture mandati neque in 


pienda sunt, non solum ea que ad depo- 
sitionem humanorum corporum videntur 
esse constructa, vel in saxis excisa, aut 
in terra defossa, sed omnis locus in quo- 
cunque vel integrum humanum corpus 
vel ex parte aliqua jacet: etiam si acci- 
dat ut unum corpus per loca multa dis- 
persum sit, absurdum non erit omnia ea 


sepulchris depositi, sed sive naufragiis 
sive in desertis aliquibus defuncti sunt 
locis, ita ut sepulturee mandari non potue- 
rint, non videbuntur annumerari inter eos, 
qui de sepulchris resuscitandi dicuntur : 
quod utique valde absurdum est. Origen. 
in Esai. lib. xxviii. citatusa Pamphilo, vel 
Eusebio potius, in Apologia pro Origene. 


280 ANSWER TO A JESUITS CHALLENGE. [cHap. 

Now you shall hear, if you please, what our Romish 
doctors do deliver touching this point. ‘ **There be two 
opinions,” saith Pererius upon Gen. xxxvil. 35, ‘* concern- 
ing this question: the one of the Hebrews, and of many of 
the Christians in this our age, but especially of the heretics, 
affirming that the word sheol signifieth nothing else in the 
Scripture but the pit or the grave, and from thence reason- 
ing falsely that our Lord did not descend into hell :” 
**8the other opinion is of undoubted and certain truth, 
that the Hebrew word sheol, and the Latin infernus 
answering to it, both in this place of Scripture and else- 
where, oftentimes doth signify not the pit or the grave, 
but the place of hell and the places under the earth, 
wherein the souls are after death.” ‘‘** Wheresoever Jerome,” 
saith Augustinus Steuchus upon the same place, ““ and the 
Septuagint have translated hel/, it is in the Hebrew sheol, 
that is, the pit or the grave. For it doth not signify that 
place wherein antiquity hath thought that the souls of the 
wicked are received.” The ‘“‘ Hebrew word properly signi- 
fieth the grave,” saith Jansenius upon Proverbs xv. 12; the 
ἐς orave properly,” and hell only ‘ metaphorically,” saith 
Arius Montanus, in his answer unto Leo a Castro; “ And, 
“in the Old Testament, the name of hell doth always 
almost import the grave,” saith Alphonsus Mendoza. The 
Jesuit Pineda commendeth one “Cyprian, a Cistercian monk, 
as a man ““ famous for learning and piety,” yet holdeth him 


282 Due super hac questione sunt sen- 
tentie. Una est Hebreorum, et de Chris- 
tianis multorum in hac etate nostra, max- 
ime vero hereticorum, affirmantium vocem 
sheol non significare aliud in scriptura 
nisi fossam sive sepulchrum, et ex hoc 


ac Septuaginta in fernwm interpretati sunt, 
est sheol, hoc est, fossa sive sepulchrum. 
Neque enim significat eum locum ubi 
sceleratorum animas recipi antiquitas 
opinata est. Aug. Steuch. in Gen. cap. 
XXXVii. 


falso argumentantium Dominum nostrum 
non descendisse ad infernum. Perer. in 
Genes. xxxvii. sect. 92. 

388. Altera est sententia explorate cer- 
teque veritatis ; vocem Hebream sheol, 
et Latinam ei respondentem infernus, et 
in hoc loco scripture et alibi sepenu- 
mero significare non fossam vel sepul- 
chrum, sed locum inferorum et subter- 
ranea loca, in quibus sunt animz post 
Ibid. sect. 96. 
°34 Hebraice, ubicunque Hieronymus 


smortem. 





299 Fere semper inferni nomen sepul- 
chrum sonat in Veteri Testamento. Al- 
phons. Mendoz. Controyers. Theologic. 
Quest. I. positiv. sect. 5. 

286 Tllud non preteribo, parum consi- 
derate (ne graviore inuram nota) Cypria- 
num Cistersiensem (virum alioqui doc- 
trina et pietate conspicuum) affirmasse 
sheol, id est, inferos vel infernum, in toto 
Veteri Testamento accipi pro sepulchro. 
Jo. Pined. in Job. cap. vii. 
num, 2. 


vers. 9. 


vill. | OF LIMBUS PATRUM. 281 
worthy to be censured for affirming that sheol or hell ‘ is 
in all the Old Testament taken for the grave.” Another 
croaking monk, Crocquet they call him, crieth out on the 
other side, that we shall *“never be able to prove, by the 
“producing of as much as one place of Scripture,” that 
sheol doth signify the grave. Cardinal Bellarmine 15 
a little, and but a very little, more modest herein. ‘The 
Hebrew sheol, he saith, “ **is ordinarily taken for the place 
of souls under the earth, and either rarely or never for the 
grave;” but the Greek “word “ hades always signifieth 
hell, never the grave.” But Stapleton will stand to it 
stoutly, ‘* “that neither hades nor sheol is in the Scriptures 
ever taken for the grave, but always for hell.” “The 
word “ infernus, hades, sheol,” saith he, ‘is never taken 
for the grave. The grave is called in Greek τάφος, in 
Hebrew 43) Wherefore all the paraphrasts of the Hebrews 
also do expound that word sheol by the word gehenna, 
as Genebrard doth shew at large in his third book of the 
Trinity.” Where yet he might have learned some more 
moderation from Genebrard himself, unto whom he referreth 
us, who thus layeth down his judgment of the matter in 
the place by him alleged: ‘*”As they be in an error who 
contend that sheol doth never design the grave, so have 
they a shameless forehead who deny that it doth any where 
signify the region of the damned,” or Gehenna. 

It is an error therefore in Stapleton, by his own author’s 
confession, to maintain, that sheol is never taken for the 
grave; and in so doing he doth but bewray his old wrangling 


237 Et ne vehementius sibi placeant ob 
suum illud sheol; nunquam efficient ut 
uno saltem scripture loco prolato precla- 
ram illam interpretationem sepulchri con- 
firment. Andr. Crocquet. Cateches. x1x. 


*41 Ceterum pro sepulchro vox infer- 
nus, ἄδης, 5Xw nunquam accipitur. Se- 
pulchrum Grece τάφος, Hebraice 713) 
vocatur. Quare et omnes paraphraste 
Hebreorum illam vocem 5xw explicant 


238 Ordinarie accipitur pro loco anima- 
rum subterraneo, et vel raro vel nun- 
quam pro sepulchro. Bellarmin. lib. iv. 
de Christo, cap. 10. 

239 Vox ἅδης significat semper infer- 
num, nunquam sepulchrum. Ibid. cap. 12. 

240 Contra Bezam late ostendimus, nec 
ἄδην nec Sxw pro sepulchro unquam, sed 
pro inferno semper in scripturis accipi. 
Stapleton. Antidot. in 1 Cor. xv. 55, and 
PXCts 11. 27. 


per vocem Gehenne; ut late ostendit 
Genebrardus, lib. iii. de Trinitate. Dbid. 
in Acts ii. 27. 


242 


Quemadmodum in errore versantur 
qui eam vocem nunquam sepulchrum 
designare contendunt, sic fronte sunt 
perfricta qui uspiam Gehenne regionem 
negant significare. Genebrard. de Tri- 
nitat. lib. iii. in Symboli Athanasiani 
Expositione. 


982 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


disposition. But lest any other should take the ‘ shameless 
forehead” from him, he faceth it down that “all the paraphrasts 
of the Hebrews” do interpret sheol by the word Gehenna. 
Whereas it is well known that the two paraphrasts that are 
of greatest antiquity and credit with the Hebrews, Onkelos 
the interpreter of Moses, and Jonathan ben Uzziel of the 
Prophets, never translate it so. Beside that of Onkelos, we 
have two other Chaldee paraphrases, which expound the 
harder places of Moses; the one called the Targum of 
Jerusalem, the other attributed unto Jonathan: in neither 
of these can we find that sheol is expounded by Gehenna; 
but in the latter of them we see it **twice expounded by 
NNW1p 2 the house of the grave. In the Arabic inter- 
pretations of Moses, where “the translator out of the Greek 
hath Cares| al-giahimo, hell, there *°the translator out of 
the Hebrew putteth cs,J\ al-tharay, which signifieth earth 
or clay. “Jacobus Tawosius, in his Persian translation 
of the Pentateuch, for sheol doth always put *“gor, that is, 
“the grave.” The Chaldee paraphrase upon the Proverbs 
keepeth still the word Sw deflected a little from the Hebrew; 
the paraphrast upon Job useth that word “‘thrice; but 
“xn ΣΡ and *’xnnp (which signifieth the grave), instead 
thereof, five several times. In Ecclesiastes the word cometh 
but *'once; and there the Chaldee paraphrast rendereth it 
ΝΙΣΡ ma the house of the grave. KR. Joseph Ceecus 
doth the like in his paraphrase upon Psalm xxxi. 17, and 
Lxxxix. 48. In Psalm cxti. 7, he rendereth it by the sim- 
ple ΝΡ the grave; but in the 15th and 16th verses of 
the 49th Psalm by 037) or Gehenna. And only there, and in 
Cantic. viii. 6, is sheol in the Chaldee paraphrases expounded 
by Gehenna: whereby if we shall understand the place, 
not of dead bodies, (as in that place of the Psalm the para- 
phrast maketh express mention of the **bodies waxing old, 
or consuming in Gehenna,) but of tormented souls, as the 


243 Gen. xxxvii. 35, and xLiv. 29. , 47 Jer apud Armenios et Turcas fer- 

244 Tbidem in Genesi, quam cum com- | ram significat. 
mentario Arabico MS. penes me habeo ; 248 Job xi. 8, and xxiv. 19, and xxvi. 6. 
et Deuteronom. xxxii. 22. | 49 Job xxi. 13. 

*45 Pentateuch. Arabic. ab Erpenio | 850 Jobvii.9,and xiv. 13, and xvii. 13, 16. 
edit. ann. 1622. 251 Eccles. ix. 10. 

46 Pentateuch. Quadrilingue a Ju- 252 oomsaa yban’ jmp «Psalm xxix. 





dzis Constantinopoli excusum. 15, Chald. 


= 


VIII. | OF LIMBUS PATRUM. 283 


*3Rabbins more commonly do take it, yet do our Roman- 
ists get little advantage thereby, who would fain have 
the sheol into which our Saviour went be conceived to 
have been a place of rest, and not of torment; the bosom 
of Abraham, and not Gehenna, the seat of the damned. 

As for the Greek word hades, it is used by Hippocrates 
to express the first matter of things, from which they have 
their beginning, and into which afterwards being dissolved 
they make their ending. For having said, that in nature 
nothing properly may be held to be newly made or to 
perish, he addeth this: “**But men do think that what 
doth grow from hades into light is newly made, and what 
is diminished from the light into hades is perished:” by light 
understanding nothing else but the visible structure and 
existence of things, and by hades that invisible and insen- 
sible thing which other philosophers commonly call ὕλην. 
*°Chalcidius the Platonic translateth sylvam, the Aristo- 
telians more fitly materiam primam. Whence also it is 
supposed by “ἢ Master Casaubon, that those passages were 
borrowed which we meet withal in the books that bear 
the name of Hermes Trismegistus. ‘ *"In the dissolution 
of a material body the body itself is brought to alteration, 
and the form which it had is made invisible;” ‘‘**and so 
there is a privation of the sense made, not a destruction of 
the bodies.” «391 say then that the world is changed, 
inasmuch as every day a part thereof is made invisible, 
but never utterly dissolved.” Wherewith we may compare 
likewise that place of Plutarch, in his book of Living Pri- 
vately: Generation “ *°doth not make any of the things 


58 Klias in Tischbi, verb. 027". 258 Καὶ οὕτω στέρησις γίνεται τῆς 


54 Νομίζεται δὲ παρὰ τῶν ἀνθρώπων, | αἰσθήσεως, οὐκ ἀπώλεια τῶν σωμάτων. 
πὸ μὲν ἐξ ἅδου εἰς φῶς αὐξηθὲν γενέσθαι, | Id. Serm. ΨἼΤΙ. 


259 Καὶ τὸν κόσμον φημὶ μεταβάλλε- 


2 
2 


τὸ δὲ Ex τοῦ φαέος εἰς ἅδην μειωθὲν ἀπο- 
λέσθαι. Hippocrat. de Dieta, sive Vic- σθαι, διὰ τὸ γίνεσθαι μέρος αὐτοῦ καθ᾽ 


tus Ratione, lib. i. 

255 Chalcid. in Timzum Platonis. 

296 Casaub. in Baron. Exercit. 1. cap. 
10. 

257 TIparov μὲν ἐν τῇ ἀναλύσει τοῦ 
σώματος τοῦ ὑλικοῦ, παραδίδωσιν αὐτὸ 
τὸ σῶμα εἰς ἀλλοίωσιν, καὶ τὸ εἶδος ὃ 
εἶχεν ἀφανὲς γίνεται. Herm. Pomand. 
Serm. 1. 


ἑκάστην ἡμέραν ἐν τῷ ἀφανεῖ, μηδέποτε 
δὲ λύεσθαι. Id. Serm. xt. 
260 Ov ‘ - τς Lg .“ 
3 U γὰρ ποιεῖ τῶν γενομένων ἕκα- 
> δὰ nye ΕἸ “ > Dd ε 
στον, ἀλλὰ δείκνυσιν. ὥσπερ οὐδὲ ἡ 
φθορὰ τοῦ ὄντος ἄρσις εἰς τὸ μὴ ὃν 
ἐστὶν, ἀλλὰ μᾶλλον εἰς τὸ ἄδηλον ἀπα- 
γωγηὴ τοῦ διαλυθέντος. “Ὅθεν δι τὸν μὲν 
.“ ᾽ , ‘ al ’ὔ " 
ἥλιον Ἀπόλλωνα κατὰ τοὺς πατρίους καὶ 
παλαιοὺς θέσμους νομίζοντες, Δήλιον καὶ 


284 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 
that be, but manifesteth them; neither is corruption a 
translation of a thing from being to not being, but rather 
a bringing of the thing that is dissolved unto that which is 
unseen. Whereupon men, according to the ancient tradi- 
tions of their fathers, thinking the Sun to be Apollo, called 
him Delius and Pythius,” namely, from manifesting of 
things; ‘‘ and the ruler of the contrary destiny, whether 
he be a God or an angel, they named hades, by reason 
that we, when we are dissolved, do go unto an unseen and 
invisible place.” By the Latins this hades is termed 
dispiter or diespiter; which name they gave unto this 
««*!lower air that is joined to the earth, where all things 
have their beginning and ending; quorwm quod finis ortus, 
Orcus dictus,” saith Varro. <‘*’All this earthly power 
and nature,” saith Julius Firmicus, ‘“ they named Ditem 
Patrem, because this is the nature of the earth, that all 
things do both fall into it, and, taking their original from 
thence, do again proceed out of it.” Whence the Earth 
is brought in using this speech unto God, in Hermes: 
«© 365] do receive the nature of all things; for I, accord- 
ing as thou hast commanded, do both bear all things and 
receive such as are deprived of life.” 

The use which we make of the testimony of Hippocrates, 
and those other authorities of the heathen, is to shew, that 
the Greek interpreters of the Old Testament did most aptly 
assume the word hades to express that common state and 
place of corruption which was signified by the Hebrew sheol. 
And therefore, in the last verse of the 17th of Job, where 
the Greek maketh mention of ‘descending into hades,” 
**Comitolus the Jesuit noteth that St Ambrose rendereth 
it in sepulchrum, into the grave; which agreeth well 


Πύθιον προσαγορεύουσι" τὸν δὲ τῆς ἐναν- 
Tias κύριον μοίρας, εἴτε Θεὸς, εἴτε δαίμων 
ἐστὶν, Ἅιδην ὀνομαζουσιν, ὡς ἂν εἰς ἀειδὲς 
καὶ ἀόρατον ἡμῶν, ὅταν διαλυθῶμεν, βα- 
διζόντων. 
σας. 

561 Tdem hic Diespiter dicitur, infimus 
aér, qui est conjunctus terre, ubi omnia 
oriuntur, ubi aboriuntur; quorum quod 
finis ortus, Orcus dictus. Varro, de Lin- 
gua Latin. lib. iv. cap. 10. 


°°2 Terrenam vim omnem atque natu-- | 


Plutarch. in illud, Λάθε βιώ- 





ram, Ditem patrem dicunt, quia hec est 
natura terre, ut et recidant in eam omnia, 
et rursus ex ea orta procedant. Jul. 
Ferm. Matern. de Errore Profan. Relig. 
ex Ciceron. lib. 11. de Natur. Deor. 

263 Xwow δ᾽ 


.᾿ Ἄ, « ‘ , " ΄ 
αὕτη yap, ὡς σὺ προσέταξας, καὶ φέρω 


De TEN τα εν , 
eyw καὶ φύσιν παντων" 


πάντα, καὶ τὰ φονευθέντα δέχομαι. Herm. 
Minerva Mundi, apud Jo. Stobeum in 
Eclogis Physicis, p. 124. 

264 Panl. Capitol. Caten. Grec. in Job. 
xvil. ult. 


Vil. | OF LIMBUS PATRUM. 285 


with that which Olympiodorus writeth upon the same chap- 
ter: “*°Ts it not a thing common unto all men to die? 
is not hell,” or hades, ‘‘ the house for all? do not all find 
there an end of their labours?” Yea, some do think that 
Homer himself doth take géys either for the earth or the 
grave in those verses of the eighth of his Tliads :— 


Ἢ μὶν ἐλὼν ῤίψω ἐς τάρταρον ἠερόεντα, 

Tre μάλ᾽, ἧχι βάθιστον ὑπὸ χθονὸς ἐστὶ βέρεθρον᾽ 

Ἔνθα σιδηρειαί τε πύλαι, καὶ χάλκεος οὐδὸς, 

Τόσσον ἔνερθ᾽ αἴδεω, ὅσον οὐρανός ἐστ᾽ ὑπὸ “γαίης. 
—— ΤΊ cast him down as deep 

As Tartarus, the brood of night, where Barathrum doth steep 

Torment in his profoundest sinks; where is the floor of brass 


And gates of iron: the place for depth as far doth hell surpass 
As heaven for height exceeds the earth. 


For Tartarus being commonly acknowledged to be a part 
of hades, and to be the very hell where the wicked spirits 
are tormented, they think the hell from whence Homer 
maketh it to be as far distant as the heaven is from the earth, 
can be referred to nothing so fitly as to the earth or the 
grave. It is taken also for a tomb in that place of 
Pindarus: 


266 


—— Ἄτερθε δὲ πρὸ δω- 

μάτων ἕτεροι λαχόντες ἀΐδαν 

Βασιλέες ἱεροὶ 

ἐντί. 

Other sacred kings have gotten a tomb apart by themselves 
before the houses, or before the gates of the city. And 
therefore we see that ᾿Αἴδας is by Suidas, in his Lexicon, 
expressly interpreted ὁ τάφος, and by Hesychius τύμβος, 
τάφος. a tomb, or a grave. And in the Greek Dictionary 
set out by the Romanists themselves for the better under- 
standing of the Bible, it is noted that ““hades doth not 


265 


Οὐ κοινὸν ἅπασιν ἀνθρώποις πὸ 266 Pindar. Pyth. Od. v. 

ἀποθανεῖν; οὐχ Gdns ἅπασιν ὁ olkos; 267A cons, Orcus, ‘Tartarus, sepulchrum. 
οὐκ ἐκεῖ πάντες τῶν ἐνθάδε καταλήγουσι | Lexic. Greco-Lat. in sacro Apparatu 
τῶν πόνων ; Olympiod, Caten. Grec. in | Biblior. Regior. edit. Antuerp. ann. 
Job. xvii. 1572. 


286 ANSWER TO A JESUIT’S CHALLENGE. | cHaApP. 


only signify that which we commonly call hell, but the 
sepulchre or grave also. Of which because Stapleton and 
Bellarmine do deny that any proof can be brought, these 
instances following may be considered. 

In the book of Tobit, chap. iii. 10, 7 shall bring my 
father’s old age with sorrow εἰς ἄδου, unto hell; what can 
it import else, but that which is in other words expressed, 
chap. vi. 14, I shall bring my father’s life with sorrow εἰς 
tov τάφον, unto the grave? In the 93rd and 113th Psalms, 
according to the Greek division, or the 94th and 115th, 
according to the Hebrew, where the Hebrew hath 77 the 
place of silence, meaning the grave, as our adversaries them- 
selves do grant, there the Greek hath hades or hell. In 
Isaiah xiv. 19, where the vulgar Latin translateth out of 
the Hebrew, Descenderunt ad fundamenta laci, quasi cada- 
ver putridum, ‘ 'They descended unto the foundations of 
the lake or pit, as a rotten carcase ;” instead of the Hebrew 
12 which signifieth the Jake or pit, the Greek both there 
and in Isaiah xxxvill. 18, putteth in hades or hell. And 
on the other side, Ezek. xxxii. 21, where the Hebrew 
saith, The strong among the mighty shall speak to him 
out of the midst of sheol or hell, there the Greek readeth 
ets βάθος λάκκου, or ἐν βάθει βόθρου. in the depth of the 
lake or pit; by hell, lake, and pit, nothing but the grave 
being understood, as appeareth by comparing this verse 
with the five that come after it. So in these places follow- 
ing, where in the Hebrew is sheol, in the Greek hades, in 
the Latin infernus or inferi, in the English hell, the place 
of dead bodies, and not of souls, is to be understood. Gen. 
xLiv. 29, Ye shall bring down my grey hairs with sorrow 
unto hell, and verse 31, Thy servants shall bring down the 
grey hairs of our father with sorrow unto hell. Where 
no lower hell can be conceited into which grey hairs may 
be brought, than the grave. So 1 Kings il. 6, David giveth 
this charge unto Solomon concerning Joab: Let not his 
hoar head go down to hell in peace; and in the ninth 
verse concerning Shimei, His hoar head bring thou down 
to hell with blood. Psalm ecxui. 7, Our bones are scattered 
at the mouth of hell. Isaiah xiv. 11, Thy pomp is brought 
down to hell; the worm is spread under thee, and the worms 
cover thee. Psalm vi. 5, In death there is no remembrance 


ViLr. | OF LIMBUS PATRUM. 287 
of thee; in hell who shall give thee thanks? of which there 
can be no better paraphrase than that which is given in 
Psalm Lxxxviii. 11, 12, Shall thy lovingkindness be declared 
im the grave? or thy faithfulness in destruction? shall thy 
wonders be known in the dark? and thy righteousness in 
the land of forgetfulness ὃ 

Andradius, in his defence of the faith of the Council 
of Trent, speaking of the difference of reading which is 
found in the sermon of St Peter, Acts ii. 24, where God 
is said to have raised up our Saviour, loosing the sorrows 
of death, as the Greek books commonly read, or the sorrows 
of hell, as the Latin, saith, for reconciliation thereof, that 
“© ***there will be no disagreement betwixt the Latin and 
Greek copies, if we do mark that hell in this place is used 
for death and the grave, according to the Hebrews’ manner 
of speaking, as in the 15th Psalm, which Peter presently 
after citeth, Because thou wilt not leave my soul in hell; 
and Isaiah xxxvili. For hell cannot confess unto thee. For 
when he disputeth,” saith he, ‘‘ of the resurrection of Christ, 
he confirmeth by many and most evident testimonies of 
David, that Christ did suffer death for mankind in such 
sort, that he could not be overwhelmed with death, nor long 
lie hidden among the dead. And it seemeth to me, that by 
the sorrows of hell or death a death full of sorrow and 
miseries is signified, according to the Hebrews’ manner of 
speaking, as in Matt. xxiv. the abomination of desolation 
is taken for an abominable desolation.” Thus far Andradius, 
clearly forsaking herein his fellow-defenders of the Triden- 
tine faith, who by the one text, of loosing the sorrows of 
death, would fain prove Christ’s descending to free the souls 
that were tormented in purgatory; and by the other, of no 
leaving his soul in hell, his descending into Limbus to de- 


68 Nullum erit inter Latina Grecaque 
exemplaria dissidium, si animadvertamus 
infernum hoc loco pro morte atque sepul- 
chro, Hebreorum dicendi more, usurpari, 
ut Psal. xv. quem mox Petrus citat, Quo- 
niam non dereliquisti animam meam in 
inferno; et Esai. xxxviii. Quia non infer- 
nus confitebitur εἰδὴ. Nam cum de Christi 
resurrectione disserat, multis atque aper- 
tissimis Davidis testimoniis confirmat, ita 





| pro humano genere mortem Christum 


obiisse, ut morte obrui et delitescere inter 
mortuos diu non posset. Videtur autem 
mihi per dolores inferni sive mortis mor- 
tem doloris atque miseriarum plenam, 
Hebreorum dicendi more,  significari, 
sicut Matthzi cap. xxiv. abominatio de- 
solationis accipitur pro desolatione abomi- 
nanda. Andrad. Defens. Tridentin. Fid. 


| lib. ii. 


288 ANSWER TO A JESUIT’S CHALLENGE. [ cHaAP. 
liver the souls of the Fathers that were at rest in Abraham’s 
bosom. 

The former of these texts, Acts ii. 24, is thus expounded 
by Ribera the Jesuit: ‘¢**God raised him up, loosing and 
making void the sorrows of death, that is to say, that which 
death by so many sorrows had effected; namely, that the 
soul should be separated from the body.” His fellow, Sa, 
interpreteth the loosing of the sorrows of death to be the 
“6 delivering of him from the troubles of death; although 
sorrow,” saith he, ‘‘ may be the epithet of death, because 
it useth to be joined with death.” The Apostle’s speech 
hath manifest reference to the words of David, 2 Samuel 
xxl. 5, 6, and Psalm xviii. (al. xvii.) 4, 5, where in the 
former verse mention is made of mp %3n the sorrows of 
death, in the latter of yw sam which by the Septuagint 
is in the place of the Psalms translated ὠδῖνες ἄδου, the 
sorrows of hell; in 2 Samuel xxii. 6, ὅ ὠδῖνες θανάτου, the 
sorrows of death, according to the explication following in 
the end of the selfsame verse, The sorrows of hell com- 
passed me about, the snares of death prevented me; and in 
Psalm exvi. 3, The sorrows of death compassed me, and the 
pains of hell found me, or, gat hold upon me. Where 
Lyranus hath this note: ‘¢*”’In the Hebrew for hell is put 
sheol, which doth not signify only hell, but signifieth also the 
pit or the grave; and so it is taken here, by reason it followeth 
upon death.” The like explicatory repetition is **noted also 
by the interpreters to have been used by the Prophet in 
that other text alleged out of Psalm xvi. 10, as in Psalm 
xxx. (al. xxix.) 3, Ἀνήγωγες ἐξ ἅδου τὴν ψυχήν μου. ἔσωσάς 
με ἀπὸ τῶν καταβαινόντων εἰς λάκκον, Thou hast brought 
up my soul from hell, thou hast kept me safe (or alive) 


269 Suscitavit illum Deus, solvens et ir- 272 In Hebreo pro inferno ponitur 


ritans dolores mortis, hoc est, quod per tot 
dolores mors effecerat, ut scilicet anima 
separareturacorpore. Fr. Ribera, in Hos. 
cap. xlii. num. 23. 

270 Quasi dicat, Ereptum a mortis mo- 
lestiis ; has enim dolores vocat, quanquam 
mortis epitheton possit esse dolor, quod 
morti conjungi soleat. Emman. Sa, No- 
tat. in Act. ii. 24. 

*71 In edit. Aldina et Vaticana; nam 
Complutensis habet σχοινία ἅδου. 





sheol, quod non solum significat infer- 
num, sed etiam significat fossam sive 
sepulturam ; et sic accipitur hic, eo quod 
sequitur ad mortem. Nic. de Lyra, in 
Psal. cxiv. 

273 maw mbna pay 2 R. David 
Kimchi, in Psal. xvi. 10. Hoc melius ex 
sua consuetudine explicans, exaggerans- 
que, Nec dabis Sanctum tuum videre cor- 
ruptionem. Aug. Steuchus. 


VIII. | OF LIMBUS PATRUM. 289 


from those that go down to the pit; and Job xxxili. 22, 
Ἤγγισε δὲ εἰς θάνατον ἡ ψυχὴ αὐτοῦ, ἡ δὲ ζωὴ αὐτοῦ 
ἐν ἅδη: His soul drew near unto death, and his life unto 
hell. Whence that in the pea of Jesus the son of Sirach 
is taken, Ecclesiastic. Li. " γγισεν ἕως θανάτου ἡ ψυχή 
μου, καὶ ἡ ζωή μου ἣν σύνεγγυς ἅδου κάτω, My soul drew 
near unto death, and my life was near to hell beneath. 
And therefore for heli doth Pagnin, in his translation of 
the 16th Psalm, put the grave, being therein also followed 
in the interlineary Bible *‘approved by the censure of the 
University of Louvaine ; and in the notes upon the same, that 
go under the name of Vatablus, the word sow/ is, by com- 
paring of this with Levit. xxi. 1, expounded to be the body. 
So doth Arias Montanus directly interpret this text of the 
Psalm: “°° Thou shalt not leave my soul in the grave, that 
is to say, my body.” And Isidorus Clarius, in his annota- 
tions upon the second of the Acts, saith that my soul in 
hell in that place is, according to the manner of speech 
used by the Hebrews, put for “ἤν body in the grave 
or tomb;” lest any man should think that Master Beza 
was the first deviser or principal author of this interpre- 
tation. 

Yet him alone doth Cardinal Bellarmine single out here 
to try his manhood upon, but doth so miserably acquit him- 
self in the encounter, that it may well be doubted whether 
he laboured therein more to cross Beza than to strive with 
himself in the wilful suppressing of the light of his own 
knowledge. For whereas Beza, in his notes upon Acts ii. 27, 
had shewed out of the first and second verses of the 21st 
chapter of Leviticus, and other places of Scripture, that the 
Hebrew word w5) which we translate sow/, is put for a 
dead body; the Cardinal, to rid himself handsomely of this, 
which pinched him very shrewdly, telleth us in sober sadness, 
“that there is a very great difference betwixt the Hebrew 


274 Censorum Lovaniensium judicio ex- 276 Heb. pro Corpus meum in sepulchro 
aminata, et Academie suffragio compro- | vel tumulo, Isid. Clarius in Act. ii. 
bata. Biblia interlin. edit. ann. 1572. 277 Dico multum inter wd) et ψυχὴν 


275 Non relinques animam meam in | interesse. Nam w5) est generalissima 
sepulchro, (Psal. xvi. 10), id est, cor- | vox, et significat sine ullo tropo tam ani- 
pus meum. Ar. Montan. in Hebraice | mam quam animal, imo etiam corpus; 
Linguz Idiotismis, voc. Anima, in Sacr. | ut patet ex plurimis scripture locis, &c. 
Bibl, Apparat. edit. ann, 1572. Itaque in Levitico non ponitur pars pro 

Τ 


290 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 


wd) and the Greek ψυχή. For w5)” saith he, ‘is a most 
general word, and signifieth without any trope as well the 
soul as the living creature itself, yea, and the body itself 
also, as by very many places of Scripture it doth appear.” 
And therefore in Leviticus, where that name is given unto 
dead bodies, “ one part is not put for another, to wit, the 
soul for the body, but a word which doth usually signify 
the body itself; or the whole at leastwise is put for the 
part, namely, the living creature for the body thereof. But 
in the second of the Acts ψυχὴ is put, which signifieth the 
soul alone.” Now, did not the Cardinal know, think you, 
in his own conscience, that as in the second of the Acts 
ψυχὴ is put where the original text of the Psalm there 
alleged hath w5}, so on the other side in those places of 
Leviticus, which he would fain make to be so different from 
this, where the original text readeth w5), there the Greek 
also putteth ψυχή Do we not there read, ‘Ev ταῖς Ψυχαῖς 
ov μιανθήσονται, Levit. xxi. 1; and in the 11th verse, Επὲὶ 
πάσῃ ψυχῆ τετελευτηκυίᾳ οὐκ εἰσελεύσεται, He shall not 
go into any dead soul, that is, to any dead body? The 
Cardinal himself bringeth in Num. xxiii. 10, and xxxi. 35, 
and Gen. xxxvii. 21, and Num. xix. 13, to prove that w5) 
doth signify either the whole man or his very body; and 
must not the word ψυχὴ, which the Greek Bible useth in 
all those places, of necessity also be expounded after the 
same manner? Take, for example, that last place, which 
is most pertinent to the purpose, Num. xix. 13, Πᾶς ὁ 
ἁπτόμενος τοῦ τεθνηκότος ἀπὸ ψυχῆς ἀνθρώπου, which the 
vulgar Latin rendereth, Omnis qui tetigerit humane anime 
morticinum, and compare it with the 11th verse, ‘O ἀπτό- 
μενος τοῦ τεθνηκότος πάσης ψυχῆς ἀνθρώπου, He that 
toucheth any soul of a dead man (that is, as the vulgar 
Latin rightly expoundeth the meaning of it, Qui tetigerit 
cadaver hominis, ““ He that toucheth the dead body of any 
man,”) shall be unclean seven days; and we shall need no 
other proof, that the Greek word ψυχὴ being put for the 
Hebrew w5) may signify the dead body of a man, even 
as the Latin anima also doth in that place of the heathen 


parte, id est, anima pro corpore, sed voca- | vivens pro corpore. At Actor. ii. ponitur 
bulum quod ipsum corpus significare solet; | Ψυχὴ, que animam solam significat. 
aut certe ponitur totum pro parte, id est, | Bellarm. de Christ. lib. iv. cap. 12. 


VIII. | OF LIMBUS PATRUM. 291 
poet, ** Animamque sepulchro Condimus, “ We buried his 
soul in the grave.” The argument, therefore, drawn from 
the nature of the word ψυχὴ, doth no way hinder that 
in Acts 1. 27, Thou wilt not leave my soul, should be in- 
terpreted either, Thou wilt not leave me, (as in the 31st 
verse following, where the Greek text saith that his soul 
was not left, the old Latin hath, He was not left,) or, 
Thou wilt not leave my body, as the interpreters writing 
upon that place, Gen. xvi. 26, All the souls that came with 
Jacob into Egypt, which came out of his loins, do generally 
expound it either by a synecdoche, whereby the one part 
of the man is put for the whole person, (as we may see 
in the Commentaries upon Genesis attributed to Eucherius, 
lib. 111. cap. 31, Alcuinus in Genes. Interrog. 269, Anselmus 
Laudunensis in the interlineary gloss, Lyranus, and others,) 
or by a metonymy, whereby that which is contained is put 
for that which doth contain it; for illustration whereof 
St Augustine very aptly bringeth in this example: “ *”As 
we give the name of a church unto the material building 
wherein the people are contained, unto whom the name of 
the church doth properly appertain, by the name of the 
church, that is, of the people which are contained, signi- 
fying the place which doth contain them; so, because the 
souls are contained in the bodies, by the souls here named 
the bodies of the sons of Jacob may be understood. For 
so may that also be taken, where the law saith that he is 
defiled who shall go into a dead soul, (Levit. xxi. 11), that 
is, to the carcase of a dead man; that by the name of a dead 
soul the dead body may be understood, which did contain the 
soul; even as when the people are absent which be the church, 
yet the place nevertheless is still termed the church.” 

Yea, but “**°the word hades,” saith Bellarmine, ‘‘ as we 


278 Virgil. Aineid. 111. 

279 Sicut ergo appellamus ecclesiam ba- 
silicam, qua continetur populus, qui vere 
appellatur ecclesia, ut nomine ecclesia, id 
est, populi qui continetur, significemus 
locum qui continet; ita quod anime cor- 
poribus continentur, intelligi corpora filio- 
rum per nominatas animas possunt. Sic 
enim melius accipitur etiam illud, quod 
lex inquinari dicit eum, qui intraverit 


super animam mortuam, hoc est, super | 


defuncti cadaver; ut nomine animz mor- 
tue mortuum corpus intelligatur, quod 
animam continebat; quia et absente po- 
pulo, id est ecclesia, locus tamen ille 
nihilominus ecclesia nuncupatur. Au- 
gust. Epist. civir. ad Optat. 

280 Vox ἄδης, ut supra ostendimus, sig- 
nificat semper infernum, nunquam sepul- 
chrum. At corpus Christi non fuit in 
inferno; ergo anima ibi fuit. Bellarmin. 
de Christo, lib. iv. cap. 12. 

Np 


292 ANSWER YO A JESUITS CHALLENGE. [ CHAP. 


have shewed, doth always signify hell, and never the grave. 
But the body of Christ was not in hell; therefore his soul 
was there.” If he had said that the word hades did either 
rarely or never signify the grave, although he had not 
therein spoken truly, yet it might have argued a little more 
modesty in him, and that he had taken some -care also that 
his latter conceits should hold some better correspondency 
with the former. For he might have remembered how, in 
the place unto which he doth refer us, he had said that 
*1the seventy-two Seniors did every where in their transla- 
tion put hades instead of sheol, which, as he there hath 
told us, ‘is ordinarily taken for the place of souls under 
the earth, and either rarely or never for the grave.” But 
we have shewed, not only out of those dictionaries unto 
which the **Cardinal doth refer us, having forgotten first 
to look into them himself, but by allegation of divers par- 
ticular instances likewise, unto none of which he hath made 
any answer, that hades in the translation of the seventy-two 
Seniors is not rarely, but very usually taken for the place 
of dead bodies. So for the use of the word infernus in 
the Latin translation, Lyranus noteth that it is ‘ “taken 
in the Scripture” not for the place of the damned only, 
but also ‘ for the pit wherein dead men’s carcases were 
laid.” And among the Jesuits, Gaspar Sanctius yieldeth for 
the general, that “ “‘infernws or hell is frequently in the 
Scripture taken for burial ;” and in particular Emmanuel Sa 
confesseth it to be so taken in Gen. xii. 38, 1 Sam. ii. 6, 
Job vii. 9, and xxi. 13, Psalm xxix. 4, and Lxxxvil. 4, and 
xciii. 17, and cxiii. 17, and cxiv. 3, and ὌΧΙ 7, (according 
to the Greek division), Prov. i. 12, and xxi. 14, Kccle- 
siast. ix. 10, Cantic. viii. 6, Ecclesiastic. ni. 7, Isaiah xxviii. 15, 
and xxxvili. 10, Baruch 11. 17, Dan. 11. 88, (in the hymn of 
the three children), and 2 Maccab. vi. 23. In all which 
places, hades being used in the Greek, and inferi or infernus 
in the Latin, it is acknowledged by the “’Jesuit that the 


281 Td. ibid. cap. 10. purgandum, et generaliter illorum qui non 

282 Consulantur omnia dictionaria. Ib. | admittuntur statim ad gloriam. Lyran. 
cap. 12. in Esai. ν. 

83 Accipitur infernus in scriptura du- 284 Est in scriptura frequens infernum 


pliciter ; uno modo pro fossa ubi ponuntur | pro sepultura, atque adeo pro morte sumi. 
mortuorum cadavera, alio modo pro loco | Gasp.Sanct. Comment. in Act. ii. sect. ὅθ. 
ubi descendunt anime damnatorum ad 285 Emm. Sa, Notat. in Scriptur. 


Vill. | OF LIMBUS PATRUM. 293 


grave is meant, which by **Bede also is termed imfernus 
exterior, the ‘* exterior hell.” So Alcuinus, moving the 
question how that speech of Jacob should be understood, 
Gen. xxxvil. 35, I will go down to my son mourning into 
hell, maketh answer, that ‘‘ *’these be the words of a troubled 
and grieving man amplifying his evils even from hence; or 
else,” saith he, ‘ by the name of hell he signified the grave, 
as if he should have said, I remain in sorrow until the earth 
do receive me, as the grave hath done him.” 

So Primasius, expounding the place, Hebrews xiii. 20, 
ςς 88God the Father,” saith he, ‘‘ brought his Son from the 
dead, that is to say, from hell or from the grave, accord- 
ing to that which the Psalmist had foretold, Thow wilt not 
suffer thine Holy One to see corruption.” And Maximus 
Taurinensis saith, that ‘ *’Mary Magdalene received a re- 
proof, because after the resurrection she sought our Lord 
in the grave; and not remembering his words, whereby he 
had said that the third day he would return from hell, 
she thought him still to be detained by the laws of hell.” 
And therefore, saith he, while ‘‘ *°she did seek the Lord in 
the grave among the rest of the dead, she is reprehended, 
and it is said unto her, Why seekest thow him that liveth 
among the dead? that is to say, Why seekest thou him 
among them that are in the infernal parts, who is now 
known to have returned unto the supernal?” <‘ *'For he 
that seeketh for him either in the infernal places or in the 
graves, to him it is said, Why seekest thou him that liveth 
among the dead?” And to the same purpose he applieth 
those other words of our Saviour unto Mary, T'owch me 


286 Bed. in Psal. xiviii. niscens verborum ejus, quibus se ab in- 

287 Perturbati et dolentis verba sunt, | feris tertia die rediturum esse dixerat, 
mala sua etiam hinc exaggerantis: vel | putaret eum inferni legibus detineri. 
etiam inferni nomine sepulchrum signifi- | Maxim. ‘laurin. de Sepultur. Domini, 
cavit, quasi diceret, In luctu maneo donec | Homil. rv. 
me terra suscipiat, sicut illum sepulchrum. 290 Unde et illa Maria Magdalene, que 
Alcuin. in Gen. Interrog. ccLvt. Dominum inter ceteros defunctos in sepul- 

288 Deus ergo Pater eduxit Filium suum | chro querebat, arguitur, et dicitur illi, 
de mortuis, hoc est, de inferno vel de se- | Quid queris viventem cum mortuis ? hoc 
pulchro, juxta quod Psalmista predixerat, | est, Quid queris apud inferos, quem redi- 
Non dabis Sanctum tuum videre corrup- | isse jam constat ad superos? Id. de ead. 
tionem. Primas. in Heb. xiii. | Homil. 111. 

289 Maria Magdalene non leviter fuit 291 Nam qui eum aut in infernis requi- 
objurgata, cur post resurrectionem Domi- | rit aut tumulis, dicitur ei, Quid quearis 
num quereret in sepulchro, et non remi- | viventem cum mortuis? Ibid. 





294 ANSWER TO A JESUIT’S CHALLENGE. [cHap. 
not, for I am not yet ascended unto my Father. As if he 
had said: ‘***Why dost thou desire to touch me, who, 
while thou seekest me among the graves, dost not as yet 
believe that I am ascended to my Father? who, while thou 
searchest for me among the infernals, dost distrust that I 
am returned to the celestials? while thou seekest me among 
the dead, dost not hope that I do live with my Father?” 
Where his inferi and inferna do plainly import no more 
but ¢uwmulos and sepulchra. 

Hereupon Ruffinus, in his Exposition of the Creed, 
having given notice ‘‘*’That in the symbol of the Church 
of Rome there is not added, He descended into hell, nor 
in the churches of the East neither,” adjoineth presently, 
“ Yet the force” or meaning “ of the word seemeth to be 
the same, in that he is said to have been buried.” Which 
some think to be the cause, why in all the ancient symbols 
that are known to have been written within the first 600 
years after Christ, (that of Aquileia only excepted, which 
Ruffinus followed,) where the burial is expressed, there the 
descending into hell is omitted, as in that of Constantinople, 
for example, commonly called the Nicene Creed; and on 
the other side, where the descent into hell is mentioned, 
there the article of the burial is passed over, as in that 
of Athanasius. And to say the truth, the terms of burial 
and descending into hell, in the Scripture phrase, tend much 
to the expressing of the selfsame thing; but that the bare 
naming of the one doth lead us only to the consideration 
of the honour of burial, the addition of the other inti- 
mateth unto us that which is more dishonourable in it. Thus 
under the burial of our Saviour may be comprehended his 
ἐνταφιασμὸς and ταφὴ, his funeration and his interring, 
which are both of them set down in the end of the 19th 
chapter of the Gospel according to St John: the latter in 
the last two verses, where Joseph and Nicodemus are said 
to have laid him in a new sepulchre, wherein was never 


292 (uid me contingere cupis, que, me 
dum inter tumulos queris, adhuc ad Pa- 
trem ascendisse non credis ; que, dum me 
inter inferna scrutaris, ad ceelestia rediisse 
diffidis ; dum inter mortuos quaris, vivere 
cum Deo Patre meo non speras? Id. de 
Sepultur. Dom. Homil. tv. 





293 Sciendum sane est, quod in ecclesie 
Romane symbolo non habetur additum, 
Descenditad inferna ; sed nequein Orientis 
ecclesiis habetur hic sermo. Vis tamen 
verbi eadem videtur esse in eo, quod se- 
pultus dicitur. Ruffin. in Exposit. Sym- 


| bol. 


VIII. | OF LIMBUS PATRUN. 295 
man yet laid; the former in the two verses going before, 
where it is recorded, that they wound his body in linen 
clothes with spices, καθὼς ἔθος ἐστὶ τοῖς ᾿Ιουδαίοις ἐντα- 
φιάζειν, as it is the manner of the Jews to bury. For 
to the ἐνταφιασμὸς:; or funeration, belongeth the embalming 
of the dead body, and all other offices that are performed 
unto it while it remains above ground. So Gen. L. 2, where 
the physicians are said to have embalmed Israel, the Greek 
translators render it, ἐνεταφίασαν οἱ ἐνταφιασταὶ τὸν ᾿Ισραήλ. 
And when Mary poured the precious ointment upon our 
Saviour, himself interpreteth this to have been done for his 
24funeration or burial. ‘*°For it was a custom in times 
past,” saith Eusebius, commonly called Emissenus, ‘“ that 
the bodies of noblemen being to be buried, should first be 
anointed with precious ointments and buried with spices.” 
And “ *Swho knoweth not,” saith Stapleton, ‘‘ that a sepul- 
chre is an honour to the dead, and not a disgrace?” But 
the mention of sheol, (which hath special relation, as hath 
been shewed, to the disposing of the dead body unto cor- 
ruption), and so of hades, infernus, or hell, answering 
thereunto, carrieth us further to the consideration of that 
which the Apostle calleth the sowing of the body in cor- 
ruption and dishonour, 1 Cor. xv, 42, 43. For which that 
place in St Augustine is worth the consideration: ‘ *’ Did 
not the hells,” or the grave, ‘ give testimony unto Christ, 
when, loosing their power, they reserved Lazarus (whom 
they had received to dissolve) for four days together, that 
they might restore him safe again when they did hear the 
voice of their Lord commanding it?” Where you may ob- 
serve an hell appointed for the dissolution of dead men’s 
bodies, the descending into which, according to Ruffinus’s 
note, differeth little or nothing from the descending into 
the grave. 


294 Matt. xxvi. 12; Mark xiv.8; John 
Kile ge 


sceleribus sepulchra negari? Stapleton, 
Antidot. in 1 Cor. xv. 58. 


5 i iqui i “iF 551 inferna Christo testimonium 
295 Mos enim antiquitus fuit, ut nobilium Nonne inferna C 


corpora sepelienda unguentis pretiosis un- 
gerentur, et cum aromatibus sepelirentur. 
Euseb. Emiss. Homil. Dominic. in Ramis 
Palmarum. 


296 Quis nescit sepulchrum mortuo ho- 
nori esse, non dedecori, et quorundam 


perhibuerunt, quando jure suo perdito 
Lazarum, quem dissolvendum acceperant, 
integrum per quatriduum reservaverunt, 
ut incolumem redderent cum vocem Do- 
mini sui jubentis audirent? Orat. contra 
Judzos, Pagan. et Arian. cap. 17, Tom. 
vi. Oper. Augustin. 


296 ANSWER TO A JESUIT’S CHALLENGE. [ cHar. 

In the 13th of the Acts St Paul preacheth unto the 
Jews, that God raised up his Son from the dead, **not 
to return now any more unto corruption; and yet presently 
addeth, that therein was verified that prophecy in the Psalm, 
“Thou wilt not suffer thy Holy One to see corruption ; 
implying thereby, that he descended in some sort for a time 
into corruption, although in that time he did not suffer 
corruption. And <‘ *°do not wonder,” saith St Ambrose, 
‘“how he should descend into corruption whose flesh did 
not see corruption. He did descend indeed into the place 
of corruption, who pierced the hells; but being uncorrupted 
he shut out corruption.” For as the word ΠΤ» which the 
Prophet useth in the Psalm, doth signify as well the pit or 
place of corruption as the corruption itself, so also the word 
διαφθορὰ, whereby St Luke doth express the same, is used 
by the Greek interpreters of the Old Testament to signify 
not the corruption itself alone, but the very place of it 
likewise. As where we read in Psalm vii. 15, He is fallen 
into the pit which he made; and Psalm ix. 16, The heathen 
are sunk down in the pit that they made; and Proverbs 
xxvi. 27, Whoso diggeth a pit shall fall therein: Aquila 
in the first place, the Septuagint in the second, Aquila and 
Symmachus in the third, retain the Greek word διαφθορά. 
So that our Saviour descending into sheol, hades, or hell, 
may thus be understood to have descended into corruption, 
that is to say, into the pit or ‘ place of corruption,” as 
St Ambrose interpreteth it, although he were free in the 
meantime from the passion of corruption. And_ because 
ΙΝ and Τὼ» dons and διαφθορὰ, hell and corruption, 
have reference to the selfsame thing, therefore doth the 
Arabic interpreter, *'translated by Junius in Acts ii. 31, 
(or, as the Arabian divideth the book, Acts iv. 10), con- 
found them together, and retain the same word in both the 
parts of the sentence, after this manner: ‘‘ He was not left 


298 Μηκέτι μέλλοντα ὑποστρέφειν εἰς 
διαφθοράν. Act. xiii. 84. 

299 Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν δια- 
φθοράν. Ibid. vers. 35, ex Psal. xvi. 10. 

00 Ne mireris quomodo descenderit in 
colruptionem, cujus caro non vidit cor- 
ruptionem. Descendit quidem in locum 


corruptionis, qui penetravit inferna; sed | 


| corruptionem incorruptus exclusit. Am- 
bros. de Virginib. lib. iii. 

301 Ann. 1578, although in the Arabic 
Testament printed by Erpenius, ann. 1616, 


the terms be varied, lalell al-hawiyato, 


| being put for hell, and lite phalada 





for corruption. 


vill. | OF LIMRUS PATRUM. 297 


in perdition, neither did his flesh see perdition.” Even as 
in the 29th Psalm (or the 30th, according to the division 
of the Hebrews,) the Arabic readeth *° Coxe al-giahimo, 
or hell, where the Greek hath διαφθορὰν, the Hebrew ΤΠ 
and the Chaldee paraphrase NN) M2 that is, the house 
of the grave. 

Athanasius, in his book of the Incarnation of the Word, 
written against the Gentiles, observeth, that when God threat- 
ened our first parents that whatsoever day they did eat of 
the forbidden fruit they should ‘die the death,” by 
«ς *Sdying the death” he signified, ‘* that they should not 
only die, but also remain in the corruption of death;” and 
that our Saviour, coming to “free us from this corruption, 
“kept his own body uncorrupted, as a pledge and an 
evidence of the future resurrection of us all;” which hath 
wrought such a contempt of death in his disciples, that, 
as he addeth afterwards, we may ““ **see men which are 
by nature weak, leaping or dancing unto death, being not 
aghast at the corruption thereof, nor fearing the descents 
into hell.” So the Grecians sing in their Liturgy at this 
day: ‘ *°The corruption-working palace of hell was dis- 
solved when thou didst arise out of the grave, O Lord.” 
And again, “*”"The stone is rolled away, the grave is 
emptied. Behold, corruption is trodden under by life. That 
which was mortal is saved by the flesh of God. Hell 
mourneth.” For God, saith *“Origen, ‘ will neither leave 


02 Psalter Arabic. edit. Genue, ann. 305 θῇ ταν yap ἴδῃ τις ἀνθρώπους ἀσθε- 
1516, et Rome, ann, 1619. Verum in | νεῖς ὄντας τῇ φύσει, προπηδῶντας εἰς 
duobus meis MSS. exemplaribus habetur | τὸν θάνατον, καὶ μὴ καταπτήσσοντας 
hic hs 2 \ al-halaco, quod perditio- an τι: ies ee το οὐ οδοντκαθ- 
όδους δειλιῶντας, &c. Ibid. p. 59. 


nem vel interitum notat. ᾿ λει τος τὰ 
306 Κατελύθη καὶ τὸ τοῦ ἅδου φθορο- 


808 TS δὲ θανάτω ἀποθανεῖσθε, τί ἂν , ἢ ; ἔ δ 
Ἑ : ᾿ ποιὸν βασίλειον, ἀναστάντος ἐκ τάφον 


σοῦ, Κύριε. Greci in Octoecho Anasta- 
simo. 


ἄλλο εἴη ἢ τὸ μὴ μόνον ἀποθνήσκειν, ἀλλὰ 
καὶ ἐν τῇ τοῦ θανάτου φθορᾷ διαμένειν ; 
Athan. de Incarnat. Verbi, Tom. 1. 
Oper. Greeco-Lat. p. 39. 


307 Ὃ λίθος KextALoT aL, ὁ τάφος KEKE- 
vera ἴδετε τὴν φθορὰν τῇ ζωῇ πατηθεῖ- 

304 Πρῦτο γὰρ ἣν Kata τοῦ θανάτου | σαν, Kc. τὸ θνητὸν σέσωσται σαρκὶ Θεοῦ" 
τρόπαιον, πάντας πιστώσασθαι τὴν παρ᾽ | ὁ ἅδης θρηνεῖ. Cumulas. in Grecorum 
αὐτοῦ γενομένην τῆς φθορᾶς ἀπάλειψιν, | Pentecostario. 


καὶ λοιπὸν τὴν τῶν σωμάτων ἀφθαρσίαν, 508 Neque nostras animas derelinquet 
ἧς πᾶσιν ὥσπερ ἐνέχυρον Kai γνώρισμα | in inferno, nec dabit nos in corruptione in 
τῆς ἐπὶ πάντας ἐσομένης ἀναστάσεως Te- | perpetuum manere: sed qui illum post 


πήρηκεν ἄφθαρτον τὸ ἑαυτοῦ σῶμα. Ibid. | diem tertium revocavit ab inferis, et nos 


| 
p. 04, . | revocabit in tempore opportuno ; et qui 


298 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
our souls in hell, nor suffer us to remain for ever in cor- 
ruption; but he that recalled Him after the third day from 
hell, will recall us also in fit time; and he who granted unto 
him that his flesh should not see corruption, will grant also 
unto us, not that our flesh shall not see corruption, but 
that in fit time it shall be freed from corruption.” 

It may here also further be observed, that although 
the Grecians do distinguish the funeration, whereof we 
speak, and the interring, by the different terms of ἐνταφιασμὸς 
and ταφὴ: yet the Latins do use the selfsame word of 
sepulture to denote the one as well as the other. And 
therefore in Gen. Lt. 2, where we read according to the 
Hebrew, that Joseph commanded his servants the physicians 
to embalm his father, the ancient Latin translation made 
out of the Greek expressed it thus: Dixit Joseph servis 
suis sepultoribus, ut sepelirent patrem ejus. ‘Joseph gave 
order to his servants the buriers that they should bury 
his father.” Upon which place St Augustine giveth this 
note: “ΠῚ. Latin tongue doth not find how it should 
fitly express the Greek word ἐνταφιαστάς. For they are 
not they that bury, that is, commit to the earth the bodies 
of the dead; which is not in Greek éveradiacay, but ἔθαψαν. 
Those ἐνταφιασταὶ therefore do that which is performed 
to the bodies that are to be interred, either by seasoning or 
drying or lapping or binding them; in which work the care 
of the Egyptians exceedeth all others. Where therefore it is 
said that they buried him, we ought to understand that they 
dressed him; and what is spoken of his forty days’ burial 
is to be taken for this cure or dressing. For he was not 
buried but where he commanded himself to be buried :” 
namely, in the land of Canaan, not, where this was done, 


in the land of Egypt. 


illi donavit ut non videat caro ejus cor- 
ruptionem, nobis donabit, non quidem ut 
non videat caro nostra corruptionem, sed 
ut liberetur a corruptione tempore oppor- 
tuno. Orig. Tract. xxxv. in Matth. 
cap. XXvVii. 

09 Non invenit lingua Latina quemad- 
modum appellaret ἐνταφιαστάς. Non 
enim ipsi sepeliunt, id est, terre man- 
dant corpora mortuorum: quod non est 
Grece ἐνεταφίασαν, sed ἔθαψαν. Tlli 


ergo ἐνταφιασταὶ id agunt quod exhi- 
betur corporibus humandis, vel condiendo 
vel siccando vel involvendo et alligando ; 
in quo opere maxime /Egyptiorum cura 
precellit. Quod ergo dicit etiam sepe- 
lieruni, curaverunt intelligere debemus. 
Et quod dicit quadraginta dies sepulture, 
ipsius curationis accipiende sunt. Sepul- 
tus enim 1116 non est, nisi ubi se manda- 
verat sepeliri. Augustin. Locution. de 
Genesi, num, 203. 


Vill. | OF LIMBUS PATRUM. 299 


And thus in the New Testament we still find this 
ἐνταφιασμὸς in the vulgar Latin rendered by the term of 
sepulture, and in our common English translations by the 
word of burial. As in the speech of our Saviour touching 
his anointment by Mary, Matth. xxvi. 12, dd sepeliendwm 
me fecit, She did it for my burial; Mark xiv. 8, Prevent 
ungere corpus meum in sepulturam, She is come afore- 
hand to anoint my body to the burying; John xii. 7, Sinite 
illam, ut in‘diem sepulture mee servet illud, which we 
translate, Let her alone, against the day of my burying 
hath she kept this. And in the history afterwards, John 
xix. 40, Acceperunt ergo corpus Jesu, et ligaverunt illud 
linteis cum aromatibus, sicut mos est Judeis sepelire, Then 
took they the body of Jesus, and wound it in linen clothes 
with the spices, as the manner of the Jews is to bury. 
Which rite of funeration being so carefully recorded by 
the evangelists, and by the old Latin imterpreter expressly 
named his sepwltwre, and withal made a distinct act from 
his laying in the grave, their opinion wanteth not some 
probability, who think that in the Latin Creed (for that 
which we commonly call the Creed of the Apostles was 
proper to the Latin Church, and both for the brevity of the 
matter and the frame of the words diverse from the Eastern 
symbols), in the Latin Creed, I say, sepultus, or buried, 
might answer to the funeration, as in those texts cited out 
of the Gospel, and Descendit ad inferna or inferos, He 
descended into hell, to his laying in the grave. Which two 
distinct things *“°Ramus also noteth in the French tongue to 
be expressed by two distinct words, ensevelir and enterrer. 

Neither is it any whit strange unto them that are con- 
versant in the writings of the ancient doctors, to hear that 
our Saviour by his going to the grave descended into hell, 
spoiled hell, and brought away both his own body and the 
bodies of the saints from hell. We find the question moved 
by Gregory Nyssen, in his Sermon upon the Resurrection 
of Christ: ‘**"How our Lord did dispose himself at the 


310 P, Ramus in Commentar. Relig. | τῆς γῆς, καὶ τῷ παραδείσῳ σὺν τῷ λῃ- 
Christ. lib. i. cap. 14. στῇ, Kal ταῖς πατρῴαις χερσί. Greg. 

ait Δητεῖν yap τοὺς φιλομαθεστέρους Nyss. in Pascha, et Christi Resurrect. 
εἰκὸς, πῶς ἐν τῷ αὐτῷ χρόνῳ τρισὶν Tom. τι. Oper. Greco-Lat. p. 823. 
ἑαυτὸν ὁ Κύριος δίδωσιν, τῇ τε καρδίᾳ 


300 ANSWER TO A JESUITS CHALLENGE. [ CHAP. 
same time three manner of ways, both in the heart of the 
earth, Matth. xii. 40, and in paradise with the thief, 
Luke xxiii. 43, and in the hands of his Father, Luke 
xxiii. 46.” **3 For neither will any man say,” quoth he, 
‘that paradise is in the places under the earth, or the 
places under the earth in paradise, that at the same time 
he might be in both; or that those” infernal ‘ places are 
called the hand of the Father.” Now for the last of these, 
he saith, the case is *“plain, that being in paradise he must 
needs be in his ““ Father’s hands” also; but the greatest 
doubt he maketh to be, “ον he should” at the same 
time be both in ‘‘ hades and in paradise.” For with him, 
the “‘ heart of the earth,” the places ““ under the earth,” and 
hades or hell, are in this question one and the same thing. 
And his final resolution is, that in this hell Christ remained 
with his dead body, when with his soul he brought the 
thief into the possession of paradise: ‘For by his body,” 
saith he, ‘‘ wherein he sustained not the corruption that 
followeth upon death, he destroyed him that had the power 
of death; but by his soul he led the thief into the entrance 
of paradise. And these two did work at the selfsame time, 
the Godhead accomplishing the good by them both; namely, 
by the incorruption of the body the dissolution of death, 
and by the placing of the soul in his proper seat the 
bringing back of men unto paradise again.” 

The like sentence do we meet withal in 
Father’s Epistle unto Eustathia, Ambrosia, and 
«ς 519His body he caused by dispensation to be 


the same 
Basilissa : 
separated 


312 Οὔτε γὰρ ἐν ὑποχθονίοις εἴποι τις 
ἂν τὸν Παράδεισον, οὔτε ἐν παραδείσῳ 
Ta ὑποχθόνια, ὥστε κατὰ ταὐτὸν ἐν 
ἀμφοτέροις εἶναι" ἢ χεῖρα τοῦ πατρὸς 
Ibid. 


Δῆλον ὅτι 6 ἐν παραδείσῳ γενόμενος 


λέγεσθαι ταῦτα. 
318 
ταῖς πατρῴαις πάντως ἐνδιαιτᾶται πα- 
λάμαις ; Ibid. p. 825. 
314 ἸΤῶς κατὰ ταὐτὸν καὶ ἐν TH ἅδῃ καὶ 
ἐν παραδείσῳ ὁ Κύριος : Ibid. p. 824. 
315 Δ ‘ A 4 a , Ψ' τε 
ιὰ μὲν γὰρ τοῦ σώματος, ἐν ὦ 
τὴν ἐκ τοῦ θανάτου καταφθορᾶὰν οὐκ 
ἐδέξατο, κατήργησε τὸν ἔχοντα τοῦ θα- 
, yee st nates a aie 
νάτου τὸ κράτος" διὰ δὲ τῆς ψυχῆς woo- 


ποίησε τῷ λῃστῇ τὴν ἐπὶ τὸν παράδεισον 


εἴσοδον. καὶ τὰ δύο κατὰ ταὐτὸν ἐνερ- 
γεῖται, δι’ ἀμφοτέρων τῆς θεότητος τὸ 
ἀγαθὸν κατορθούσης" διὰ μὲν τῆς τοῦ 
σώματος ἀφθαρσίας τὴν τοῦ θανάτου 
κατάλυσιν" διὰ δὲ τῆς Ψυχῆς, τῆς πρὸς 
τὴν ἰδίαν ἑστίαν ἐπειγομένης, τὴν ἐπὶ τὸν 
παράδεισον τῶν ἀνθρώπων ἐπάνοδον. 
Ibid. p. 825. 

316 Ππθὸ μὲν σῶμα τῆς ψυχῆς διαζευχ- 
θῆναι κατ᾽ οἰκονομίαν ἐποίησεν" ἡ δὲ ἀμέ- 
ριστος θεότης, ἅπαξ ἀνακραθεῖσα τῷ 
ὑποκειμένῳ, οὔτε τοῦ σώματος οὔτε τῆς 
ψυχῆς ἀνεσπάσθη: ἀλλὰ μετὰ μὲν. τῆς 
ψυχῆς ἐν τῷ παραδείσῳ γίνεται ὁδοποι- 
οὔσα διὰ τοῦ λῃστοῦ τοῖς ἀνθρωπίνοις 


viti. | OF LIMBUS PATRUM. 301 


from his soul; but the invisible Deity being once knit with 
that subject, was neither disjoined from the body nor the 
soul, but was with the soul in paradise, making way by the 
thief for an entrance unto mankind thither; and with the 
body in the heart of the earth, destroying him that had the 
power of death.” Wherewith we may compare that place 
which we meet withal in the works of St Gregory, Bishop 
of Neocssarea, wherein our Saviour is brought in speaking 
after this manner: “1 must descend into the very bottom 
of hell for the dead that are detained there. I must by 
the three days’ death of my flesh overthrow the power of 
long-continuing death. I must light the lamp of my Bopy 
unto them which sit in darkness and in the shadow of death.” 
And that of St Chrysostom, who is accounted also to be 
the author of that other sermon attributed unto St Gregory : 
ς 818 How were the brazen gates broken, and the iron bars 
burst? By his sopy. For then appeared first a body 
immortal and dissolving the tyranny of death itself; whereby 
was shewed that the force of death was taken away, not 
that the sins of those who died before his coming were 
dissolved.” And that which we read in another place of 
his works: ‘3!%He spoiled hell descending into hell; he 
made it bitter when it tasted of his flesh: which Isaiah 
understanding beforehand, cried out, saying, Hell was made 
bitter, meeting thee below. (So the Septuagint render the 


τὴν εἴσοδον, διὰ δὲ τοῦ σώματος ἐν TH | ἀνηρημένην, οὐ τῶν TPO τῆς παρουσίας 
καρδίᾳ τῆς γῆς ἀναιροῦσα τὸν τὸ κράτος αὐτοῦ τετελευτηκότων τὰ ἁμαρτήματα 
ἔχοντα τοῦ θανάτου. Id. in Epist. ad | λελυμένα. Chrysost. in Matth. cap. xi. 
Eustath. ibid. p. 1993. Hom. xxxvi. edit. Gree. vel XxxxvI1. 
317 Δεῖ με κατελθεῖν Kai εἰς αὐτὸν τὸν Latin. 
τοῦ ἅδου πυθμένα, διὰ τοὺς ἐκεῖ κατε- 319 ᾽᾿Εκόλασε τὸν ἅδην ὁ κατελθὼν εἰς 
χομένους νεκρούς. det μὲ τῇ τριημέρῳ τὸν ἅδην. ἐπίκρανεν αὐτὸν, γευσάμενος 
τελευτῇ τῆς ἐμῆς σακρὸς καθελεῖν τοῦ (γευσάμενον reponendum, ex MS. Con- 
πολυχρονίου θανάτου τὸ κρώτος. δεῖ pe | stantinopolitano) τῆς σαρκὸς αὐτοῦ. Καὶ 
τοῦ σώματός μου τὸν λύχνον ἀνάψαι τοῖς ποῦτο προλαβὼν ᾿Ησαΐας ἐβόησεν: ‘O 
ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις. ἅδης, φησιν, ἐπικράνθη, συναντήσας σοι 
Gregor. Neoces. Serm. in Theophania, κάτω ἐπικράνθη, καὶ γὰρ καθηρέθη" ἐπι- 
p- 111. Oper. edit. Mogunt. etinter Oper. κράνθη, καὶ γὰρ ἐνεπαίχθη" ἔλαβε σῶμα, 
Chrysost. Tom. vit. edit. Savil. p. 660. καὶ Θεῷ περίετυχεν" ἔλαβε γῆν, καὶ συν- 
318 [las οὖν συνετρίβησαν πύλαι χαλ- ήντησεν οὐρανῷ" ἔλαβεν ὅπερ ἔβλεπε, καὶ 
καῖ, καὶ μοχλοὶ σιδηροῖ συνεθλάσθησαν; πέπτωκεν ὅθεν οὐκ ἔβλεπε. Orat. Cate- 
διὰ τοῦ σώματος αὐτοῦ. τότε γὰρ πρῶ- chetic.inS. Pascha, Tom. ν. Oper. Chry- 
τον ἐδείχθη σῶμα ἀθάνατον καὶ διαλύον | sost. edit. Savil. p. 916, et in Grecorum 
αὐτοῦ θανάτου τὴν τυραννίδα. ἄλλως δὲ, | Pentecostario: ubi pro prima voce ἐκό- 
τοῦτο δείκνυσι τοῦ θανάτου τὴν ἰσχὺν λασε rectius habetur ἐσκύλευσε. 





302 ANSWER TO A JESUIT’S CHALLENGE. | cHaP. 


words, Isaiah xiv. 19.) It was made bitter, for it was 
destroyed; it was made bitter, for it was mocked; it 
received a Bopy, and light upon God; it received earth, 
and met with heaven; it received that which it saw, and 
fell from that which it did not see.” 

Thus Cesarius expounding the parable, Luke xiii. 21, 
wherein the kingdom of God is likened unto leaven which 
a woman took and hid in three pecks of flour, till all was 
leavened, saith, that ‘ *°the three pecks of flour are, first, 
the whole nature of mankind, secondly, death, and after 
that, hades; wherein the divine sopy being hidden by 
BURIAL, did leaven all unto resurrection and life.” Where- 
upon he bringeth in our Saviour in another place speaking 
thus: “11 will therefore be buried for their sakes that 
be in hades; I will therefore as it were with a stone strike 
the gates thereof, bringing forth the prisoners in strength, 
as my servant David hath said.” So St Basil asketh, 
<< How we do accomplish the descent into hell?” and 
answereth, that we do it in “ imitating the Buriat of Christ 
in baptism. For the bodies of those that be baptized are 
as it were buried in the water,” saith he. St Hilary maketh 
mention of Christ’s * **flesh quickened out of hell by himself.” 
And Arator in like manner : 


324Tnfernum Dominus cum destructurus adiret, 
Detulit inde suam spoliato funere carnem. 


‘¢ When the Lord went to hell to destroy it, he brought from 
THENCE his own flesh, spoiling the grave.” 
*>Philo Carpathius addeth, that ‘‘ in his grave he spoiled 


320 Ἀλεύρου δὲ σάτα Tpia, πρῶτον piv | ἐνθάπτεται TH ὕδατι τῶν βαπτιζομένων 
ἢ πᾶσα βροτῶν φύσις, δεύτερον δὲ 6 | τὰ σώματα. Basil. de Spiritu Sancto, 


θάνατος, μετὰ τοῦτο ὁ ἅδης, ἐμ ὦ ἐγκρυ- | cap. 15. 

φὲν διὰ ταφῆς τὸ θεῖον σῶμα ἔφυρε 323 Et hec vermis, vel non ex conceptu 
πάντα εἰς ἀνάστασιν καὶ ζωήν. Cesa- | communium originum vivens, vel e pro- 
rius, Dial. rv. Quest. CxCvII. fundis terre vivus emergens, ad significa- 


321 Toitw ταφήσομαι διὰ τοὺς ἐν ἅδῃ | tionem assumptz et vivificate per se etiam 
τυγχάνοντας" τούτῳ οἱονεὶ πέτρᾳ πα- | ex inferno carnis professus est. Hilar. de 


τάξω ἐκείνου πύλας, ἐξάγων πεπεδημέ- | Trinitat. lib. xi. 

vous ἐν ἀνδρείᾳ, καθώς φησιν ὁ Δαυὶδ ὁ 834. Arator. Histor. Apostolic. lib. i. 
οἰκέτης pov. Id. Dialog. 111. Quest. 325 Philo in Cantic. v. 2, “Ey καθ- 
CLXVI. εύὐδω, Kal ἡ καρδία μου ἀγρυπνεῖ.}] ᾿Εν 


322 ἸΤῶς οὖν κατορθοῦμεν τὴν εἰς ἅδην | τῷ τάφῳ σκυλεύουσα τὸν ἅδη. inter frag- 
κάθοδον ; μιμούμενοι τὴν ταφὴν τοῦ Χρι- | menta Husebii in Cantic. ἃ Meursio edita, 
στοῦ, διὰ τοῦ βαπτίσματος. οἱονεὶ yap | p. 52. 


vill. | OF LIMBUS PATRUM. 303 
hell.” Whereupon the Emperor Leo, in his oration upon 
the burial of our Saviour, wisheth us to **honour it by 
adorning ourselves with virtues, and not by putting him in 
the grave again: ““ For it behoved,” saith he, “Ἅ that this 
should be once done, to the end that hell might be spoiled ; 
and it was done.” And the Grecians retain the commemo- 
ration hereof in their Liturgies unto this day; as their 
Octoéchon Anastasimon and Pentecostarian do testify, wherein 
such hymns and prayers as these are frequent: “ *’Thou 
didst receive death in thy flesh, working thereby immortality 
for us, O Saviour; and didst dwell in the grave, that thou 
mightest free us from hell, raising us up togéther with thy- 
self.” «« 358 When thou wast put in the tomb as a mortal 
man, the keepers of hell-gates shook for fear; for, having 
overthrown the strength of death, thou didst exhibit incor- 
ruption to all the dead by thy resurrection.” ‘“ *” Although 
thou didst descend into the grave as a mortal man, O Giver 
of Life, yet didst thou dissolve the strength of hell, O Christ, 
raising up the dead together with thyself, whom it had also 
swallowed; and didst exhibit the resurrection, as God, unto 
all that in faith and desire do magnify thee.” ‘ *°’'Thou, 
who by thy three days’ burial didst spoil death, and by thy 
life-bringing resurrection didst raise up corrupted man, O 
Christ our God, as a lover of mankind, to thee be glory.” 
«ς %31'Thou who by thy three days’ burial didst spoil hell, 
and by thy resurrection didst save man, have mercy upon 


me.” ‘ **By thy three days’ burial the enemy was spoiled, 


326 σι μήσωμεν δὲ Kal ἡμεῖς τὴν θείαν 
ταφήν" τιμήσωμεν δὲ οὐκ ὀθόναις αὐτὸν 
περιστέλλοντες, οὐδὲ τάφω κατατιθέν- 
Tes’ ἅπαξ yap τοῦτο ὑπὲρ τοῦ σκυλευ- 
θῆναι τὸν ἅδην ἔδει γενέσθαι, καὶ γέγο- 
vev’ ἀλλ᾽ ἡμᾶς αὐτοὺς περιβάλλοντες 
Leo Imp. Hom. 1. 

827 Θάνατον κατεδέξω σαρκὶ, ἡμῖν ἀθα- 


ἀρεταῖς. 


νασίαν πραγματευσάμενος, σωτὴρ, καὶ ἐν 
͵ » τες ΤῊΣ eR τὸ 5 
τάφῳ wknoas, ἵνα ἡμᾶς τοῦ ἅδου ἐλευ- 
, -~ 
θερώσῃς, συναναστήσας ἑαυτῷ. 
ean “- 
3538. ΓΕ φριξαν ἅδου πυλωροὶ, ὅτε ἐν TH 
e 
μνημείῳ ws θνητὸς κατετέθης" Kal yap 
τοῦ θανάτου καταργήσας τὴν ἰσχὺν, τοῖς 
τεθνεῶσι πᾶσιν ἀφθαρσίαν παρέσχες τῇ 
ἀναστάσει σου. 
829 Ei καὶ ἐν τάφῳ κατῆλθες ὡς θνητὸς, 
v, Pasi Ce ἀμ; 
ζωοδότα, ἀλλὰ τοῦ ἅδου τὴν ἰσχὺν δίε- 


λυσας, Χριστὲ, συνεγείρας νεκροὺς, ovs 

καὶ συγκατέπιε' καὶ ἀνάστασιν πᾶσι 

παρέσχες ὡς Θεὸς, τοῖς ἐν πίστει καὶ 
, , 

πόθῳ σε μεγαλύνουσι. 
880 ΠῚ πριημέρῳ ταφῇ σου σκυλεύσας 
‘ Ul ‘ δ᾿ 4 ” 

τὸν θάνατον, καὶ φθαρέντα τὸν ἄνθρωπον 
= , 

τῇ ζωηφόρω 

Χριστὲ ὁ Θεὸς, ὡς φιλάνθρωπος, δόξα 


ἐγέρσει σου ἀναστήσας, 


σοι. 

38. Ὃ πριημέρῳ ταφῇ cov σκυλεύσας 
Tov ἅδην, καὶ τῇ ἐγέρσει σου σώσας τὸν 
y i ime 
ἄνθρωπον, ἐλέησόν με. 

332 Τριημέρῳ σου ταφῇ ἐσκυλεύθη ὁ 
Saeicnagys pees Sas SGN, 
ἐχθρὸς, ἐκ τῶν τοῦ ἅδου δεσμῶν ἀπελύ- 
θησαν νεκροὶ, νενέκρωται ὁ θάνατος, 
ἐκενώθη τὰ βασίλεια τοῦ ἅδου" διό σε, 
ζωοδότα, ἐν ὕμνοις τιμῶντες μεγαλύνο- 
μεν. 


304 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
the dead loosed from the bands of hell, Death deaded, the 
palaces of hell voided: therefore in hymns do we honour 
and magnify thee, O Giver of Life.” “ **'Thou wast put in 
the tomb, being voluntarily made dead, and didst empty all 
the palaces of hell, O immortal King, raising up the dead 
with thy resurrection.”  ‘* “Thou who spoiledst hell by 
thy burial, be mindful of me.” 
Hitherto also belongeth that of Prudentius, in his Apo- 
theosis : 
——- tumuloque inferna refringens 
Regna resurgentes secum jubet ire sepultos. 
Coeelum habitat, terris intervenit, abdita rumpit 
Tartara: vera fides; Deus est, qui totus ubique est. 


Where, in saying that our Saviour “ by his grave did break 
up the infernal kingdoms,” and ‘* commanded those that were 
buried to rise up with him,” he hath reference unto that 
part of the history of the Gospel wherein it is recorded, 
that The graves were opened, and many bodies of the saints 
which slept arose, and came out of the graves after his 
resurrection, and went into the holy city, and appeared 
unto many. Matth. xxvii. 52, 53. Upon which place St 
Hilary writeth thus: ‘‘ *’ Enlightening the darkness of death 
and shining in the obscure places of hell, by the resurrection 
of the saints that were seen at the present he took away the 
spoils of death itself.” To the same effect writeth St Am- 
brose also: ‘ *°Neither did his sepulchre want a miracle. 
For when he was anointed by Joseph, and buried in his 
tomb, by a new kind of work he that was dead himself did 
open the sepulchres of the dead. His body indeed did lie 
in the grave, but he himself, being free among the dead, 
did give liberty unto them that were placed in hell, dissolving 


333 "Ἐ τέθης ἐν μνημείῳ, ὁ ἑκουσίως γε- 
νόμενος νεκρὸς, καὶ τὰ βασίλεια TOU ἅδου, 
βασιλεῦ ἀθάνατε, ἅπαντα ἐκένωσας, νε- 
κροὺς τῇ ἀναστάσει ἐγείρας τῇ σῇ. 

334 Ἡνήσθητί μου, ὁ τὸν ἅδην σκυλεύσας 
τῇ ταφῇ σου. Bibliothec. Patr. edit. 
ann. 1589, Tom. νι. col. 128. 

835 Tlluminans enim mortis tenebras, 
et infernorum obscura collustrans, in 
sanctorum ad presens conspicatorum re- 
surrectione mortis ipsius spolia detrahe- 
bat. Hilar. in Matth. Canon 33. 


886 Sed nec sepulchrum quidem ejus 
miraculo caret. Nam cum esset unctus a 
Joseph, et in ejus monumento sepultus ; 
novo opere quodam ipse defunctus de- 
functorum sepulchra reserabat. Et cor- 
pus quidem ejus jacebat in tumulo ; ipse 
autem inter mortuos liber remissionem 
in inferno positis, soluta mortis lege, do- 
nabat. Erat enim caro ejus in monu- 
mento, sed virtus ejus operabatur e celo. 
Ambros. de Incarnat. cap. 5. 


—— 


» ra sanctorum resurrexerunt cum Christo. 


vu. | OF LIMBUS PATRUM. 305 


the law of death. For his flesh was in the tomb, but his 
power did work from heaven.” Which may be a sufficient 
commentary upon that sentence which we read in the expo- 
sition of the Creed attributed unto St Chrysostom: * * He 
descended into hell, that there also he might not want a 
miracle. For many bodies of the saints arose with Christ.” 
Namely, ‘*** HELL rendering up the BovrEs of the saints alive 
again,” as either the same, or another author that goeth 
under the like name of Chrysostom, doth elsewhere directly 
affirm: which is a further confirmation of that which we 
have heard delivered by Ruffinus touching the exposition 
of the article of the Descent into hell, that the substance 
thereof seemeth to be the same with that of the burial. For 
what other hell can we imagine it to be but the grave, that 
thus receiveth and giveth up the bodies of men departed 
this life ? 

And hitherto also may be referred that famous saying 
of ‘ Christ’s descending alone, and ascending with a multi- 
tude,” which we meet withal in four several places of anti- 
quity. First, in the heads of the sermon of Thaddeus, 
as they are reported by Eusebius out of the Syriac records 
of the city of Edessa: ““ **He was crucified and descended 
into hades or hell, and brake the rampire never broken 
before since the beginning; and rose again, and raised up 
with him those dead that had slept from the beginning ; 
and descended alone, but ascended to his Father with a 
great multitude.” Secondly, in the Epistle of Ignatius unto 
the Trallians: ‘ *°He was truly, and not in opinion, cruci- 

87 Descendit ad infernum, ut et ibia | aitov; Thaddeus apud Euseb. Hist. 
miraculo non vacaret. Nam multa corpo- | Eccles. lib. i. cap. ult. 
| ϑηθ᾿Αλῃθῶς δὲ, καὶ οὐ δοκήσει; ἐσταυρώθη, 
Homil. 11. in Symbol. Tom. v. Latin. καὶ ἀπέθανε, βλεπόντων οὐρανίων, καὶ 


Oper. Chrysostom. ἐπιγείων, καὶ καταχθονίων" οὐρανίων μὲν, 
588 Reddunt inferi corpora rediviva | ws τῶν ἀσωμάτων φύσεων" ἐπιγείων δὲ, 
sanctorum ; et in occursum auctoris in- [Ιουδαίων καὶ Ῥωμαίων, καὶ τῶν παρόν- 


feros penetrantis temporalem accipiunt τῶν κατ’ ἐκεῖνο καιροῦ. σταυρουμένου τοῦ 
beate anime commeatum. MHomil. tv. Κυρίου: καταχθονίων δὲ, ὡς τοῦ πλή- 
de Proditore, et Pass. Dominic. Tom. θοὺυς τοῦ συναναστάντος τῷ Κυρίῳ. Πολ- 





111. Latin. Oper. Chrysost. λὰ yap, φησὶ, σώματα τῶν κεκοιμημένων 

889 ἸΤῶς ἐσταυρώθη, καὶ κατέβη εἰς τὸν | ἁγίων ἠγέρθη, τῶν μνημείων ἀνεῳχθέν- 
ἅδην, καὶ διέσχισε φραγμὸν τὸν ἐξ αἰῶ- των. καὶ κατῆλθεν εἰς ἅδην μόνος, ἀνῆλθε 
vos μὴ σχισθέντα, καὶ ἀνέστη, καὶ συν- δὲ μετὰ πλήθους, καὶ ἔσχισε τὸν ἀπ᾽ 


ἤγειρε νεκροὺς τοὺς ἀπ᾽ αἰώνων κεκοιμη- αἰῶνος φραγμὸν, καὶ τὸ μεσότοιχον 
μένους ; καὶ πῶς κατέβη μόνος, ἀνέβη δὲ αὐτοῦ ἔλυσε. Ignat. Epist. ττ. δὰ Tral- 
μετὰ πολλοῦ ὄχλου πρὸς τὸν πατέρα lian. 


U 


306 ANSWER TO A JESUIT’S CHALLENGE. [ cHAY. 
fied, and died; those that were in heaven and in earth and 
under the earth beholding him: those in heaven, as the 
incorporeal natures; those in earth, to wit, the Jews and 
the Romans, and such men as were present at that time 
when the Lord was crucified; those under the earth, as 
the multitude that rose up together with the Lord; for 
many bodies,” saith he, ‘ of the saints which slept arose, 
the graves being opened. And he descended into hades or 
hell alone, but returned with a multitude, and brake the 
rampire that had stood from the beginning, and overthrew 
the partition thereof.” Thirdly, in the Disputation of Ma- 
carius, Bishop of Jerusalem, in the first general Council of 
Nice: ‘ *! After death we were carried into hades or hell. 
Christ took upon him this also, and descended voluntarily 
into it; he was not detained as we, but descended only. 
For he was not subjected unto death, but was the Lord of 
death; and descending alone, he returned with a multitude. 
For he was that spiritual grain of wheat, falling for us into 
the earth, and dying in the flesh; who, by the power of 
his Godhead, raised up the temple of his body according 
to the Scriptures, which brought forth for fruit the resur- 
rection of all mankind.” Fourthly, in the Catechises of Cyril, 
Bishop of Jerusalem, whose words are these: ‘‘ *I believe 
that Christ was raised from the dead. For of this I have 
many witnesses, both out of the divine Scriptures, and from 
the witness and operation even unto this day of him that 
rose again; of him, I say, that descended into hades or 
hell alone, but ascended with many. For he did descend 
unto death; and many bodies of the saints that slept were 


raised by him.” 


x , 

341 ἈΚ αἀτεφερόμεθα peta tov θάνατον 
ee ce tie ssw, yy ς Ἑ x. 
els τὸν ἅδην" ἀνεδέξατοϊζκαὶ τοῦτο, καὶ 
κατῆλθεν ἑκουσίως εἰς αὐτόν. οὐ κατη- 
νέχθη καθάπερ ἡμεῖς, ἀλλὰ κατῆλθεν. οὐ 
Sle Oe , > Bava rN’ ἐ 
γὰρ ἣν ὑποκείμενος τῷ θανάτῳ, ἀλλ᾽ ἐξ- 

~ ΄ 

ουσιαστὴς τοῦ θανάτου. καὶ μόνος κατ- 
ελθων, μετὰ πλήθους ἀνελήλυθεν. αὐτὸς 

: = ts 
γὰρ ἣν ὁ νοερὸς κόκκος TOU σίτου, ὁ ὑπὲρ 
ἢ ‘ 
ἡμῶν πεσὼν cis THY γὴν, Kal ἀποθανὼν 
΄ ΄ - , 
σαρκὶ, ὃς τῇ τῆς θεότητος αὑτοῦ δυνά- 
μει ἀνέστησε τὸν σωματικὸν αὑτοῦ ναὸν, 
κατὰ τὰς γραφὰς, καρποφορήσαντα τὴν 
Tou παντὸς ἀνθρωπείου γένους ἀνάστασιν. 


Which resurrection he seemeth afterward 


Macar. Hierosolym. apud Gelasium Cy- 
zicen. in Act. Conc. Nicen. lib. 1. cap. 23. 
al. 24. 


342 Πιστεύω ὅτι καὶ Χριστὸς ἐκ νεκρῶν 


ἐγήγερται. πολλὰς γὰρ ἔχω τὰς περὲ 
τούτου μαρτυρίας, ἔκ τε τῶν θείων γρα- 
φῶν, καὶ ἐκ τῆς μέχρι σήμερον τοῦ ἀνα- 
στάντος μαρτυρίας καὶ ἐνεργείας, τοῦ 
μόνου μὲν καταβάντος εἰς ἅδην, πολλοστοῦ 
δὲ ἀναβάντος. κατῆλθε γὰρ εἰς τὸν θάνα- 
τον, καὶ πολλὰ σώματα τῶν κεκοιμημένων 
ἁγίων ἠγέρθη ov αὐτοῦ. Cyril. Hierosol.- 
Cateches. χιν. 


WII] OF LIMBUS PATRUM. 307 
to make common unto all the saints that died before our 
Saviour. ‘“*8All the righteous men,” saith he, ‘ were 
delivered, whom death had devoured. For it became the 
proclaimed King to be the deliverer of those good pro- 
claimers of him. Then did every one of the righteous 
say, O death, where is thy victory? O hell, where is thy 
sting? for the Conqueror hath delivered us.” Wherewith 
we may compare that saying of St Chrysostom: “ *'If it 
were a great matter that Lazarus, being four days dead, 
should come forth, much more that all they who were 
dead of old should appear together alive, which was a sign 
of the future resurrection; for many bodies of the saints 
which slept arose,” saith the text. And those other attr’- 
buted unto him in the Greek Euchologue: ‘ *° The monu- 
ments, or graves, were opened, and they that were dead 
from the beginning arose:” the Lord “ descending into 
hades, and shaking out the monuments thereof, freed all those 
that were detained bound therein, and called them unto him- 
self.” And these articles of the confession of the Armenians: 
“Ὁ δ According to his body, which was dead, he descended 
into the grave; but according to his divinity, which did 
live, he overcame hell in the mean time. The third day 
he rose again, but withal raised up the souls (or persons) 
of the faithful together with him, and gave hope thereby 
that our bodies also should rise again like unto him at his 
second coming.” 


BY 345 Ta μνημεῖα ἠνεῴχθησαν, Kat οἱ ἀπ᾽ 


Eucholog. 


Edutpovvto πάντες οἱ δίκαιοι, ods 
, ΄σ ΄ 
κατέπιεν ὁ θάνατος. ἔδει γὰρ τὸν κηρυχ- | αἰῶνος θανόντες ἀνέστησαν. 


fol. 166. Ὁ. 


- ow i - a 
Εἶτα ἕκαστος τῶν δι- 846 


, a2 ae = 7 ; 
θέντα βασιλέα τῶν καλῶν κηρύκων γενέ- 
σθαι λυτρωτήν. 
ΠΡ ρ ud iS bd ; Ὁ καταβὰς cis τὸν ἅδην, Kal τὰ μνη- 
καίων ἔλεγε υ σου, Javat Ὁ νῖκος: - — 2 ἢ 
UA Me, ὦ, Τὸ VLKOS; | μεῖα αὐτοῦ ἐκτινάξας, καὶ πάντας τοὺς ἐν 


ποῦ σου, ἅδη, τὸ κέντρον; ἐλυτρώσατο 
Id. ibid. 

Ἢ Ei γὰρ τὸ πεταρταῖον ἐξελθεῖν 
Λάζαρον μέγα, πολλῷ μᾶλλον τὸ πάντας 
ἀθρόως τοὺς πάλαι κοιμηθέντας φανῆναι 


s e - 
Yap ἡμᾶς ὁ νικοποιός. 


ζῶντας. ὃ τῆς ἐσομένης ἀναστάσεως ση- 
μεῖον ἦν" πολλὰ γὰρ σώματα τῶν κεκοι- 
μημένων ἁγίων ἠγέρθη, φησί. Chrysost. 
in Matth. xxvii. Hom. rxxxvut. edit. 
Grec. vel LXxxrx. Latin. whi tamen 
Tnterpres vertit: Multo majus profecto 
est multos jam olim mortuos in vitam 
reduxisse. 


Rae , ΝΣ 7 > , 
αὐτῷ κατεχομένους δεσμίους ἐλευθερώ- 
σας, καὶ πρὸς ἑαυτὸν ἀνακαλεσάμενος. 


Ibid. 


347 Ergo et in sepulchrum quoad cor- 
pus, quod mortuum erat, descendit ; juxta 
vero divinitatem, que vivebat, infernum 
interea devicit. Tertio die resurrexit : 
sed et animas fidelium secum una susci- 
tavit; et dedit spem corporibus etiam a 
morte resurgendi sibi similiter in se- 
cundo adventu. Confess. Armen, Artic. 
122—124. 


4a—_ 


Uz 


308 ANSWER TO A JESUIT’S’ CHALLENGE. [ CHAP. 


Of those who arose with our Saviour from the grave, 
or, as anciently they used to speak, from hell, two there 
be whom the Fathers nominate in particular, Adam and 
Job; unto whom ἢ Eusebius also thinketh fit that David 
should be added. Of Job St Ambrose writeth in this manner: 
‘© #8 Having heard what God had spoken in him, and having 
understood by the Holy Ghost that the Son of God was 
not only to come into the earth, but that he was also to 
descend into hell, that he might raise up the dead, (which 
was then done for a testimony of the present and an ex- 
ample of the future), he turned himself unto the Lord and 
said, O that thow wouldest keep me in hell, that thou 
wouldest hide me until thy wrath be past, and that thou 
wouldest appoint me a time in which thou wouldest remem- 
ber me. Job xiv. 138. In which words he affirmeth that 
Job did prophesy ‘**°that he should be raised up at the 
passion of our Lord, as in the end of this book,” saith 
he, “he doth testify.” Meaning the apocryphal appendix 
which is annexed to the end of the Greek edition of Job, 
wherein we read thus: “ΠΕ is written, that he should 
rise again with those whom the Lord was to raise.” Which 
although it be accounted to have proceeded from the Sep- 
tuagint, yet the thing itself sheweth that it was added by 
some that lived after the coming of our Saviour Christ. 
Touching Adam St Augustine affirmeth, that ‘ **the whole 
Church almost did consent” that Christ loosed him in hell. 
‘* Which we are to believe,” saith he, ““ that she did not 
vainly believe whencesoever this tradition came, although no 
express authority of the canonical Scriptures be produced 


348 Euseb. in Psalm. iii. 5, in Catena | tandus foret, sicut in fine hujus libri tes- 
Danielis Barbari et Aloysii Lippomani. | tatur. Ibid. 

349 Audito igitur quid locutus esset in 351 Τέγραπται δὲ αὐτὸν πάλιν ava- 
eo Deus, et cognito per Spiritum Sanctum στήσασθαι, μεθ᾽ ὧν ὁ Κύριος ἀνίστησι, 
quod Filius Dei non solum veniret in ter- | vel ἀνέστησε. Append. ad Job. Vide 
ras, sed etiam descensurus esset ad inferos, | Clement, Constitut. Apostolic. lib. v. 
ut mortuos resuscitaret, (quod tunc qui- | cap. 6. 
dem factum est ad testimonium presen- 852 Et de illo quidem primo homine 
tium et exemplum futurorum), conversus | patre generis humani, quod eum ibidem 
ad Dominum ait, Utinam in inferno con- | solverit, Ecclesia fere tota consentit; quod 
seryares, absconderes autem me donec de- | eam non inaniter credidisse credendum 
sinat ira tua, et statuas mihi tempus in | est, undecunque hoc traditum sit, etiamsi 
quo memoriam mei facias. Ambros. de | canonicarum scripturarum hine expressa 
Interpellatione Job. lib. i. cap. 8. | non proferatur auctoritas. Aug. Epist. 

59 Quod in passione Domini resusci- ΧΟΙΧ. 





VILE. | OF LIMBUS PATRUM. 309 
for it.” The only place which he could think of that seemed 
to look this way, was that in the beginning of the tenth 
chapter of the Book of Wisdom: She kept him who was 
the first-formed Father of the world, when he was created 
alone, and brought him out of his sin. Which would be 
much more pertinent to the purpose, if that were added 
which presently followeth in the **Latin text, I mean in 
the old edition, for the new corrected ones have left it out: 
Et eduxit illum de limo terre, “and brought him out of the 
clay of the earth.’ Which being placed after the bringing 
of him out of his sin, may seem to have reference unto 
some deliverance, like that of David’s, Psalm xu. 2, He 
brought me wp out of the horrible pit, out of the miry 
clay, rather than unto his first creation out of the dust of 
the earth. So limus terre may here answer well unto the 
Arabians’ Ἐξ Ὁ] al-tharay, which properly signifying moist 
earth, or slime, or clay, is by the Arabic interpreter of 
Moses used to express the Hebrew 314) 9y), which we trans- 
late hell or grave. And as this place in the Book of Wisdom 
may be thus applied unto the raising of Adam’s body out 
of the earth, wherein he lay buried, so may that other 
tradition also, which was so current in the Church, be re- 
ferred unto the selfsame thing, even to the bringing of Adam 
out of the hell of the grave. 

The very Liturgies of the Church do lead us unto this 
interpretation of the tradition of the Church, beside the 
testimony of the Fathers, which discover unto us the first 
ground and foundation of this tradition. In the Liturgy of 
the Church of Alexandria, ascribed to St Mark, our Saviour 
Christ is thus called upon: “Ὁ most great King, and 
co-eternal to the Father, who by thy might didst spoil hell, 
and tread down death, and bind the strong one, and raise 


353 In Bibliis Complutensibus, et Regiis | tateuchi interpres ab ipso Erpenio editus, 


edit. Antuerp. ann. 1572, et magnis Latinis 
Bibliis edit. Venet. ann. 1588, ubi in hanc 
particulam habentur note Glossz inter- 
linealis et Nic. Lyrani. 

351. Fr. Rapheleng. in Lexico Arabico, 
p- 53 et 55. nm et xin sepulchrum, in- 
fernus, xv. Male, inquit Erpenius, in 
observation. ad hunc locum: significat 
terram humidam. Verum Raphelengium 
ab hac reprehensione vindicat Arabs Pen- 


qui sheol vertit tharay, Gen. xxxvii. 35, 
et xLiv. 29, 31; item Num. xvi. 30, 33, 
et Deut, xxxii. 22. 

355 "Avak μέγιστε, Kal τῷ πατρὶ συν- 
ἄναρχε, ὁ τῷ σῷ κράτει τὸν ἄδην σκυλεύ- 
σας, καὶ τὸν θάνατον πατήσας, καὶ τὸν 
ἰσχυρὸν δεσμεύσας, καὶ τὸν ᾿Αδὰμ ἐκ τά- 
φου ἀναστήσας τῇ θεουργικῇ σου δυνάμεε 
καὶ φωτιστικῇ αἴγλῃ τῆς σῆς ἀῤῥήτου 


Marci Liturg. 


θεότητος. 


310 ANSWER TO A JESUIT’S CHALLENGE. [ cHar. 
Adam out of the grave by thy divine power and the bright 
splendour of thine unspeakable Godhead.” In the Liturgy 
of the Church of Constantinople, translated into Latin by 
Leo Thuseus, the like speech is used of him: ““ **He did 
voluntarily undergo the cross for us, by which he raised 
up the first-formed man, and saved our souls from death.” 
And in the Octoéchon Anastasimon and Pentecostarion of 
the Grecians at this day, such sayings as these are very 
usual: ‘***'Thou didst undergo burial, and rise in glory, 
and raise up Adam together with thee, by thy almighty 
hand.” ‘Rising out of thy tomb, thou didst raise up the 
dead, and break the power of death, and raise up Adam.” 
«ς 59 Having slept in the flesh as a mortal man, O King and 
Lord, the third day thou didst arise again, raismg Adam from 
corruption, and abolishing death.” <<‘ *°Jesus the Deliverer, 
who raised up Adam of his compassion, &c.” Therefore doth 
Theodorus Prodromus begin his tetrastich upon our Saviour’s 
resurrection with— 


of , Γ » , 
Eypeo πρωτόπλαστε παλαίγενες, ἔγρεο τύμβου. 


Rise up, thou first-formed old man, rise up from thy grave. 


St Ambrose pointeth to the ground of the tradition, 
when he intimateth that Christ suffered in ‘ *!Golgotha, 
where Adam’s sepulchre was, that by his cross he might 
raise him that was dead; that where in Adam the death 
of all men lay, there in Christ might be the resurrection 
of all.” Which he received, as he did many other things 
besides, from Origen, who writeth thus of the matter: 
«¢ "here came unto me some such tradition as this, that 


#96 Crucem sponte pro nobis subiit, per 
quam resuscitavit protoplastum, et a morte 


Latin. 


7 Tay καταδεξάμενος, kal ἀναστὰς | 


ἐν δόξῃ, συναναστήσας τὸν Ἀδὰμ χειρὲ 
Noy. Antholog. Gree. 
edit. Romez ann, 1598, p. 235. b. 


355 
358 


παντοδυνάμωῳ. 


᾿Ἑξαναστὰς τοῦ μνήματος τοὺς 


τεθνεῶτας ἤγειρας, καὶ τοῦ θανάτου TO 


κράτος συνέτριψας, καὶ τὸν ᾿Αδὰμ ἀνέ- 


στησας. Ibid. fin. p. 239. 

359 5 \ 

Ἦν Σαρκὶ ὑπνώσας ws θνητὸς, ὁ βασι- 
λεὺς καὶ Κύριος, τριήμερος ἐξανέστης 


| θάνατον. 
animas nostras Βα] νανῖς, Chrysost. Liturg. | 
| Ἀδὰμ τῇ εὐσπλαγχνίᾳ αὑτοῦ. 





‘Adam ἐγείρας ἐκ φθορᾶς, καὶ καταργήσας 
Ibid. p. 262. b. 
360 "Ἰησοῦς ὁ λυτρωτὴς, ὁ ἐγείρας τὸν 
Ibid. 
p. 278. b. 

861 Quam suscepit in Golgotha Christus, 


| ubi Ade sepulchrum, ut illum mortuum 
| in sua eruce resuscitaret. 
| Adam mors omnium, ibi in Christo om- 


Ubi ergo in 


nium resurrectio. 
SEK 

362 Venit ad me traditio quedam talis, 
quod corpus Adz primi hominis ibi se- 


Ambros. lib. v. Epist. 


pultum est ubi crucifixus est Christus, ut 


VIII. | OF LIMBUS PATRUM. 313 


the body of Adam the first man was buried there where 
Christ was crucified; that as in Adam all do die, so in 
Christ all might be made alive; that in the place which is 
called the place of Calvary, that is, the place of the head, 
the head of mankind might find resurrection with all the 
rest of the people by the resurrection of our Lord and 
Saviour, who suffered there and rose again. For it was 
unfit that when many which were born of him did receive 
forgiveness of their sins, and obtain the benefit of resurrec- 
tion, he who was the father of all men should not much 
more obtain the like grace.” Athanasius, or whoever else 
was author of the discourse upon the passion of our Lord 
which beareth his name, referreth this tradition of Adam’s 
burial-place unto the report of the **doctors of the Hebrews, 
(from whom, belike, he thought that Origen had received it), 
and addeth withal, that it was very fit that where it was 
said to Adam, Earth thow art, and to earth thou shalt 
return, our Saviour finding him there, should say unto him 
again, Arise, thou that sleepest, and stand up from the 
dead, and Christ shall give thee light... **piphanius goeth 
a little further, and findeth out a mystery in the water and 
blood that fell from the cross upon the relics of our first 
father lying buried under it, applying thereunto both that 
in the Gospel, of the arising of many of the saints, 
(Matt. xxvii. 52), and that other place in St Paul, Arise, 
thou that sleepest, &c. (Ephes. v. 14). Which strange specu- 
lation, with what great applause it was received by the 
multitude at the first delivery of it, and for how little 
reason, he that lists may read in the fourth book of St 
Jerome’s Commentaries upon the 27th of St Matthew, and 
in his third upon the 5th to the Ephesians. For upon this 
first point, of Christ’s descent into the hell of the grave, 


sicut in Adam omnes moriuntur, sic in ; jusmodi gratiam consequeretur. Origen, 
Christo omnes vivificentur; ut in loco | Tractat. xxxv. in Matt. cap. xxvii. 

illo qui dicitur Calvarie locus, id est, 363 “Ὅθεν οὐδὲ ἀλλαχοῦ πάσχει, οὐδὲ 
locus capitis, caput humani generis resur- εἰς ἄλλον τόπον σταυροῦται, ἢ εἰς τὸν 
rectionem inveniat cum populo universo κρανίου τόπον, ὃν Ἑβραίων ot διδάσκαλοί 
per resurrectionem Domini Salvatoris, qui φασι τοῦ ‘Addu εἶναι τάφον. Athanas. 
ibi passus est et resurrexit. Inconveniens | in Passion. et Crucem Domini. 

enim erat, ut cum multi ex eo nati remis- | 30s Epiphan. contra Tatian. Heres. 
sionem acciperent peccatorum, et benefi- xivi. Vide etiam Paule et Eustochii 
cium resurrectionis consequerentur, non | Epist. ad Marcellam, Tomo 1. Oper. 
magis ipse pater omnium hominum hu-.; Hieronymi, Wpist. xvit. 


312 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
and the bringing of Adam and his children with him from 
thence, we have dwelt too long already. 

In the second place, therefore, we are now to consider 
that as hades and inferi, which we call hell, are applied 
by the interpreters of the holy Scripture to denote the place 
of bodies separated from their souls, so with foreign authors, 
(in whose language, as being that wherewith the common 
people was acquainted, the Church also did use to speak,) 
the same terms do signify ordinarily the common lodge of 
souls separated from their bodies, whether the particular 
place assigned unto each of them be conceived to be a 
habitation of bliss or of misery. For as when the grave is 
said to be the common receptacle of dead bodies, it is not 
meant thereby that all dead carcases are heaped together 
promiscuously in one certain pit; so when the heathen write, 
that all the souls of the dead go to hades, their meaning 
is not that they are all shut up together in one and the 
selfsame room; but in general only they understand thereby 
the translation of them into the other world, the extreme 
parts whereof the poets place as far asunder as we do heaven 
and hell. And this opinion of theirs St Ambrose doth well 
like of, ** wishing that they “ had not mingled other super- 
fluous and unprofitable” conceits therewith: ‘ *'That souls 
departed from their bodies did go to dys, that is, to a place 
which is not seen; which place,” saith he, ‘ we in Latin 
call infernus.” So likewise saith St Chrysostom: “ *'’The 
Grecians and barbarians, and poets and philosophers, and 
all mankind, do herein consent with us, although not all 
alike, and say that there be certain seats of judgment in 
hades ; so manifest and so confessed a thing is this.” And 
again: * **The Grecians were foolish in many things, yet 


365 Atque utinam non superflua his et | τινα δικαστήρια ἐν ἅδου. οὕτω φανερὸν 


Ambros. de Bono καὶ ὡμολογημένον τὸ πρᾶγμά 
Chrysost. in 2 Cor. Homil. rx. 


inutilia miscuissent. ἐστι. 


Mortis, cap. 10. 


366 Satis fuerat dixisse illis, quod li- | 


ΠΥ 


berate anime de corporibus ἀΐδην pe- 
terent, id est, locum qui non videtur. 
Quem locum Latine infernum dicimus. 
Ibid. 

867 ᾿Αλλὰ καὶ “EXAnves καὶ βάρβαροι, 
καὶ ποιηταὶ καὶ φιλόσοφοι, καὶ πᾶν 
ἀνθρώπων γένος συμφωνοῦσιν ἐν τούτοις 


ao oi, ann ἄγ. , ibe 
ἡμῖν, εἰ Kal μὴ ὁμοίως, Kat φασιν εἶναί 





368 Τοσαῦτα ἐλήρησαν “Ἕλληνες, ἀλλ᾽ 
ὅμως πρὸς τὴν τοῦ δόγματος τούτου οὐκ 
ἀντέστησαν ἀλήθειαν. ἀλλ᾽ εἰ καὶ αὐτοῖς 
ἀκολουθήσεις, ὅμως ἔδωκάν τινα μετὰ 
ταῦτα βίον, καὶ εὐθύνας, καὶ δικαστήρια 
ἐν ἅδου, καὶ κολάσεις, καὶ τιμὰς, καὶ 
Wious, καὶ κρίσεις" κἂν ᾿Ιουδαίους épw- 
τήσῃς, κἂν αἱρετικοὺς, κἂν ὅντινα ἄνθρω- 
πον, αἰσχυνθήσεται τοῦ δόγματος τὴν 


vit. | OF LIMBUS PATRUM. 313 


did they not resist the truth of this doctrine. If, there- 
fore, thou wilt follow them, they have granted that there is 
a certain life after this, and accounts, and seats of judg- 
ment in hades, and punishments, and honours, and sentences, 
and judgments. And if thou shalt ask the Jews or heretics, 
or any man, he will reverence the truth of this doctrine ; 
and although they differ in other things, yet in this do they 
all agree, and say that there are accounts to be made there 
of the things that be done here.” Only among the Jews 
the ““ Sadducees, which “*say that there is no resurrection, 
neither angel nor spirit, τὰς καθ᾽ ἅδον τιμωρίας καὶ τιμὰς 
ἀναιροῦσι, take away the punishments and honours that are 
in hades,” as is noted by *°Josephus. For which wicked 
doctrine they were condemned by the other sects of the Jews, 
who generally acknowledged that there was ΣΙ Dy 
olam hanneshamoth, (for *so do they in their language until 
this day call that which Josephus in Greek termeth hades), 
that is to say, the world of spirits, into which they held 
that the souls were translated presently after death, and 
there received their several judgments. 

The same thing doth Theodoret suppose to be signified 
by that phrase of being gathered to one’s people, which 
is so usual in the word of God. For it being said of Jacob, 
before he was buried, that he gave up the ghost, and was 
gathered unto his people, Gen. xiix. 33, Theodoret observeth, 
that ‘“* Moses **by these words did closely intimate the hope 
of the resurrection. For if men,” saith he, ‘* had been 
wholly extinguished, and did not pass unto another life, he 
would not have said, He was gathered to his people.” So 
likewise, where it is distinctly noted of Abraham, Gen. xxv. 
8, 9, first, that he gave up the ghost and died, then, that 
he was gathered to his people, and lastly, that his sons buried 
him, Cardinal **Cajetan and the Jesuit *‘Lorinus interpret 


ἀλήθειαν" kai εἰ καὶ ἐν ἄλλοις διαφέρον- 371 Elias LevitainTischi, νου. Ὁ xan 
ται, ἀλλ᾽ ἐν τούτῳ πάντες συμφωνοῦσι, 872 Διὰ τούτων τῶν λόγων ἠνίξατο τὴν 
καὶ λέγουσιν εἶναι τῶν ἐνταῦθα γεγενη- | ἐλπίδα τῆς ἀναστάσεως. Εἰ γὰρ παν- 


ένων εὐθύνας ἐκεῖ. Chrysost.de Fato et | τάπασι διεφθείροντο, καὶ μὴ εἰς ἕτερον 

μ y p μὴ ρ 

Providentia, Orat.1v. Tom. v1. p. 874 ιετέβαινον βίον, οὐκ av εἶπε, ΤΠΪροσετέθη 
᾿ " > | b ρ 


edit. Savil. πρὸς τὸν λαὸν αὑτοῦ. Theodoret. in Gen. 
369 Acts xxiii. 8. Quest. crx. 
370 Josephus de Bello Judaico, lib. ii. 373 Cajetan. in Gen. xxv. 


cap. 12, circa finem. 874 Lorin, in Act. xiii. 16, 


314 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


the first de compositi totius dissolutione, ‘‘ of the dissolution 
of the parts of the whole man,” consisting of body and soul ; 
the second of the state of the sow/ separated from the body ; 
and the third of the disposing of the body parted from the 
soul. Thus the Scripture’s speech of being gathered to our 
people should be answerable in meaning to the phrase used 
by the heathen of ‘descending into hell,” or ‘ going to 
hades ;”> which, as *°Synesius noteth out of Homer, was 
by them opposed τῇ ἀκριβεστάτη ἀπωλείᾳ, to a most abso- 
lute extinguishment as well of the soul as of the body. 
And forasmuch as by that term ‘the immortality of the 
soul” was commonly signified, therefore doth Plato, in his 
Phedo, disputing of that argument, make this the state 
of his question: ‘ *° Whether the souls of men deceased be 
in hades or no?” and Olympiodorus, the Alexandrian deacon, 
affirmeth of Job, that he delivered ‘ *“the most excellent 
doctrine of the immortality of the soul,” by teaching, “ that 
souls are not extinguished together with their bodies, but 
do remain in hades;” and some others also of our ecclesias- 
tical writers do from thence fetch a difference betwixt death 
and hades. ‘**You shall find,” saith Theophylact, “ that 
there is some difference betwixt hades and death; namely, 
that hades containeth the souls, but death the bodies. For 
the souls are immortal.” The same we read in ** Nicetas 
Serronius’s Exposition of Gregory Nazianzen’s second paschal 
Oration. Andreas Cesariensis doth thus express the differ- 
ence: ‘ *°Death is the separation of the soul and the body ; 
but hades is a place to us invisible, or unseen and unknown, 
which receiveth our souls when they depart from hence.” 
The ordinary gloss, following St Jerome upon the 13th of 


375 Synes. Epist. rv. Nam immortales sunt anime. Theophy- 
376 Rite dpa ἐν ἅδου εἰσὶν ai ψυχαὶ | lact. in 1 Cor, xv. 
τελευτησάντων τῶν ἀνθρώπων, εἴτε καὶ 379 Hoe differunt mors et infernus, quod 
οὔ; Plat. Phedon. p. 381, edit. Greco- | ila corpora, hic animas detineat. Nicet. 
Latin. ann. 1590. in Gregor. Nazianz. Orat. x11. 


377 Tlepit ἀθανασίας Ψυχῆς κάλλιστον 
εἰσηγεῖται μάθημα. Ov ὧν διδάσκει, μὴ 
συναπόλλυσθαι τοῖς σώμασι Tas ψυχάς, 
ἀλλ᾽ ἐν ἅδου τυγχάνειν. Olympiodor. 
Protheor. in Job. κεφ. 6 

878 Comperies aliquod esse inferni et 
mortis discrimen; videlicet, quod ani- 
mas infernus contineat, mors vero corpora. 


389 Θάνατος μὲν χωρισμὸς Wuyx7s Kal 
σώματος" ἅδης δὲ τόπος ἡμῖν ἀειδὴς, 
ἤγουν ἀφανὲς καὶ ἄγνωστος, ὁ Tas 
ψυχᾶς ἡμῶν ἐντεῦθεν ἐκδημούσας δεχό- 
μενος. Andr. Cesariens. in Apoca- 
lyps. Commentar. cap. 64. edit. Grec. 
63 Latin. 


VIII. | OF LIMBUS PATRUM. ata 
Hosea, thus: “‘*!Death is that whereby the soul is sepa- 
rated from the body; hell is that place wherein the souls 
are included either for comfort or for pain. 

The ‘soul goeth to hades,” saith Nicetas Choniates 
in the proem of his history, “" but the body returneth again 
into those things of which it was composed.” Caius, or who- 
ever else was the author of that ancient fragment which we 
formerly signified to have been falsely fathered upon Josephus, 
holdeth, that ‘“**in hades the souls both of the righteous 
and unrighteous are contained ;” “ ‘but that the righteous 
are led to the right hand by the angels that await them 
there, and brought unto a lightsome region, wherein the 
righteous men that have been from the beginning do dwell, 
and this we call Abraham’s bosom,” saith he; whereas ‘ the 
wicked are drawn toward the left hand by the punishing 
angels, not going willingly, but drawn as prisoners by vio- 
lence.” Where you may observe how he frameth his descrip- 
tion of hades according to that model wherewith the poets 
had before possessed men’s minds : 


585Dextera, que ditis magni sub meenia tendit. 
Hac iter Elysium nobis: at leva malorum 
Exercet peenas, et ad impia Tartara mittit. 


«The right hand path goeth underneath the walls of Pluto deep; 
That way we must, if paths to paradise we think to keep: 
The left hand leads to pain, and men to Tartarus doth send.” 


For “*°as we do allot unto good men a resting-place in 
paradise, so the Greeks do assign unto their heroes the 


881 Mors est qua separatur a corpore. 
Infernus est lacus ubi recluduntur ani- 


; ͵ ‘ ATO το ee ee 
ται εἰς χωρίον φωτεινὸν, EV ὦ OL aT 
5S RY , > , 

ἀρχῆς δίκαιο: πολιτεύονται, &C. τούτῳ 


me, vel ad refrigerium, vel ad ponam. 
Strabus in Gloss. Ordinar. ex Hieronym. 
lib. iii. in Ose. cap. xiii. 

382 Kai τοῦ μὲν és ἅδου βέβηκεν ἡ 
Wuyi}, πρὸς δὲ τὰ, ἐξ ὧν ἡρμόσθη, τὸ σῶ- 
μα ἐπαλινδρόμησε. Nicet. 
torie. 

383 Τ]ερὶ δὲ ἅδου, ἐν ᾧ συνέχονται ψυ- 
χαὶ δικαίων τε καὶ ἀδίκων, ἀναγκαῖον 
εἰπεῖν. Caius, in Fragmento de Causa sive 
Zssentia Universi: de quo supra, p. 205. 

384 CANN’ εἰ μὲν δίκαιοι, εἰς δεξιὰ φωτα- 
γωγούμενοι, καὶ ὑπὸ τῶν ἐφεστώτων 


κατὰ τόπον ἀγγέλων ὑμνούμενοι, ayou- 


init. His- | 





δὲ ὄνομα κικλήσκομεν κόλπον Ἀβραάμ. οἱ 


aL ID ? > Ne er - ‘ ᾽ 
ὁε GOLKOL εἰς αριστερα ἕλκονται ὑπὸ αγ- 


] ἐξ : : 
γέλων κολαστῶν, οὐκέτι ἑκουσίως πο- 


ρευόμενοι, ἀλλὰ μετὰ βίας ὡς δέσμιοι 
ἑλκόμενοι. Ibid. 

385 Virgil. Aineid. vi. conferend. cum 
Platonis Narratione, lib. x. de Republ. 


‘paullo post citanda. 


386 "Ooep ἡμεῖς THY ἐν παραδείσῳ 
τοῖς ἀγαθοῖς ἀνδράσιν ἀποκληροῦμεν δια- 
τριβὴν, οὕτω Tots ἥρωσιν ὠπονέμουσιν 


“cp ‘ , Ld ‘ . 
EX\Anves Tas μακάρων νήσους καὶ TO 


ἠλύσιον πεδίον. Jo. Tzetz. in Hesiod. 


Epy. 


316 ANSWER TO A JESUIT’S CHALLENGE. [ cHaP. 
Fortunate Islands and the Elysian fields,” saith Tzetzes. 
And as the Scripture borroweth the term of *’’lartarus 
from the heathen, so is it thought by **Tertullian and 
**Gregory Nazianzen, that the heathen took the ground 
of their ‘ Elysian fields” from the Scriptures’ paradise. 
To heap up many testimonies out of heathen authors to 
prove that in their understanding all souls went to hades, 
and received there either punishment or reward according 
to the life that they led in this world, would be but a need- 
less work, seeing none that hath read any thing in their 
writings can be ignorant thereof. If any man desire to 
inform himself ee he may repair to Plutarch’s conso- 
latory Discourse written to Apollinus, where he shall find 
the testimonies of *’Pindarus and many others alleged, 
περὶ τῶν εὐσεβέων ἐν ἅδου, touching the state of the godly 
in hades. Their common opinion is sufficiently expressed 
in that sentence of Diphilus, the old comical poet: ‘ *' In 
hades we resolve there are two paths; the one whereof is 
the way of the righteous, the other of the wicked.” Which 
by *’'Theodoret is commended for true philosophy indeed ; 
as the like, in the stoical philosophy of Zeno, is by * Lac- 
tantius pronounced to be consonant to the doctrine of the 
_ prophets and the verity of our religion. But as in this 
general they agreed together both among themselves and 
with the truth, so touching the particular situation of this 
hades, and the special places whereunto these two sorts of 
souls were disposed, and the state of things there, a number 
of ridiculous fictions and fond conceits are to be found among 
them, wherein they dissented as much from one another 
as they did from the truth itself. So we see, for example, 
“that the best souls are placed by some of them in the 
company of their gods in heaven, by others in the galaxias 


and. Stromat. lib. v. indeque apud Euseb. 
Prep. Evangelic. lib. xiii. p. 400, edit. 


887 Σειραῖς ζόφου Taptapwoas. 2 Pet. 
ii. 4. 


388 Tertullian. Apologetic. cap. 47. 

389 Greg. Nazianz. Orat. xx. in laud. 
Basilii. 

390 Pindar. Olymp. Od. 11. ubi etiam 
Scholiastes ejus meminit τῶν ἐν ἅδου 


δικαίων. 
391 Kai γὰρ καθ᾽ ἅδην δύο τρίβους νο- 
μίζομεν: Μίαν δικαίων, ἑτέραν δ᾽ ace- 


Diphil. apud Clem. Alex- 


PPE, cite 
βῶν εἶν᾽ δδόν. 


Grec. et auctorem libri de Monarchia 
apud Justinum Martyr. qui Philemoni 
hoc attribuit. 

392 Theodoret. in Therapeutic. ad Grec. 
lib. viii. pp. 88, 89. 

393 Tactant. Institut. lib. vil. cap. 7. 

394 Vide Tertullian. de Anima, cap. 54, 
55, et Macrob. in Somn. Scipionis, lib. i. 
cap. 9—12. 


vit. | OF LIMBUS PATRUM. 317 


or milky circle, by others about the moon, by others in the 
lower air, by others beyond the ‘ocean, and by others under 
the earth: 


905 ~ , 
> Πάντας ὁμῶς θνητοὺς δέχεται, 


yet one hades, notwithstanding, was commonly thought to 
have received them all. 

Plato relateth this as a sentence delivered by them who 
were the first ordainers of the Grecian mysteries: ‘ °° Who- 
soever goeth to hades not initiated and not cleansed shall 
lie in the mire; but he that cometh thither purged and 
initiated shall dwell with the gods.” So Zoroaster, the 
great Father of the Magi in the East, is said to have used 
this entrance into his discourse touching the things of the 
other world: “**These things wrote Zoroaster, the son of 
Armenius, by race a Pamphylian, having been dead in the 
war, which I learned of the gods, being in hades,” as 
Clemens Alexandrinus relateth in the fifth book of his Stro- 
mata; where he also noteth, that this Zoroaster is that Er, 
the son of Armenius, a Pamphylian, of whom Plato writeth 
in the tenth book of his Commonwealth, that being slain 
in the war he revived the twelfth day after, and was sent 
back as a messenger to report unto men here the things 
which he had heard and seen in the other world. One 
part of whose relation was this: That he saw certain ** gulfs 
beneath in the earth and above in the heaven opposite one 
to the other; and that the just were commanded by the 
judges that sate betwixt those gulfs to go to the right 
hand up toward heaven, but the wicked to the deft hand 
and downward. Which testimonies “Eusebius bringeth in, 
among many others, to shew the consent that is betwixt 
Plato and the Hebrews in matters that concern the state 
of the world to come. 


%°° Antholog. lib. i. cap. 37. and lib. | Apmeviov, τὸ γένος ἸΠάμφυλος, ἐν πολέ- 
111, cap. 6. Eis κοινὸν ἅδην πάντες ἥξουσι | pw τελευτήσας, ὅσα ἐν ἅδη γενόμενος 
βροτοί. ΄ ἐδάην παρὰ θεῶν. Zoroaster apud Clem. 
Alexandr. Stromat. lib. v. indeque apud 
ἅδου ἀφίκηται, ἐν βορβόρῳ κείσεται: 6 | Euseb. Prepar. Evang. lib. xiii. p. 395. 
898 Plato lib. x. de Repub. p. 518. 
ἐκεῖσε ἀφικόμενος, μετὰ θεῶν οἰκήσει. 399 Euseb. Prepar. Evang. lib. xi. p. 
Plat. Phedon. p. 380. f. and 380. a. 330. Vide et Origenem contra Celsum, 

397 Τάδε συνέγραψε Zwpodatpys ὁ lib. ii. p. 72, edit. Grec. 


306° Pe ia ; : 
39 “Os adv ἀμύητος καὶ ἀτέλεστος εἰς 


ai bs 6 , ‘ ΄, 
oe κεκαθαρμένος τε καὶ τετελεσμένος, 


318 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


Next to Zoroaster cometh Pythagoras, whose golden 
verses are concluded with this distich : 


OAT δ᾽ ἀπολείψας σῶμα, ἐς αἰθέρ᾽ ἐλεύθερον ἔλθης, 


7 ,ὔ af » 
"Eooea ἀθάνατος Θεὸς, ἄμβροτος, οὐκ ἔτι θνητός. 


«ς When thou shalt leave the body and come unto a free 
heaven, thou shalt be an immortal god, incorruptible, and 
not subject to mortality any more.” So Epicharmus, the 
scholar of Pythagoras: ‘“ ‘If thou be godly in mind, thou 
shalt suffer no evil when thou art dead; thy spirit shall 
remain above in heaven.” And Pindarus: ‘“ *’The souls of 
the ungodly fly under the heaven (or under the earth) in 
cruel torments, under the unavoidable yokes of evils; but 
the souls of the godly, dwelling in heaven, do praise that 
great blessed One with songs and hymns.” 


? » a e 
᾿Αθανάτοις ἄλλοισιν ὁμέστιοι. 


as ‘“Empedocles speaketh, ‘* conjoined in the same dwelling 
with other immortal wights.” Whereunto we may add these 
Greek verses of Moschion, in Stobzeus : 


, ,ὔ 3. ΄ ΄σ “ 

Ἐάσατ᾽ ἤδη yn καλυφθῆναι νεκροὺς, 

© ? 2 mt) ᾽ 

Ὅθεν δ᾽ ἕκαστον εἰς τὸ σῶμ αφίκετο, 
᾿Ενταῦθ᾽ ἀπελθεῖν, πνεῦμα μὲν πρὸς αἰθέρα, 


To ~ Ν ᾽ “- 
ο σῶμα εἰς “γῆν. 


ς Suffer now the dead to be covered with earth, and whence 
every thing came into the body, thither to return again; 
the spirit to heaven, the body to the earth.” And compare 
them with the like Latin of *“ Lucretius: 


Cedit enim retro, de terra quod fuit ante, 
In terras; et quod missum est ex etheris oris, 
Id rursum ceeli rellatum templa receptant. 


400 Pythagor. Aur. Carm. cum Com- | os ὑπὸ ζεύγλαις ἀφύκτοις κακῶν" εὐσε- 
mentar. Hieroclis, p. 310. | βῶν δὲ ἐπουράνιοι νάουσι (al. ἐν οὐρανοῖς 
41 Eicefis νῷ πεφυκὼς οὐ πάθοις ναίουσαι) μολπαῖς μάκαρα μέγαν ἀείδουσ᾽ 
γ᾽ οὐδὲν κακὸν Κατθανών" ἄνω τὸ πνεῦμα ἐν ὕμνοις. Pindar. ibid. et apud Theo- 
διαμένει κατ᾽ οὐρανόν. Epicharm. apud | doret. in Therapeutic. ad Greecos, lib. viii. 
Clement. Alexandr. Stromat. lib. iv. | 40a Empedoc. apud Clement. Alexandr. 
402 Ψυχαὶ δ᾽ ἀσεβῶν ὑπουράνιοι (al. ὑπ’ | Stromat. lib. v. 
οὖν TOL) yata πωτῶνται ἐν ἄλγεσι φονί- 404 Tucret. de Rer. Natur. lib. ii. 


Vill. | OF LIMBUS PATRUM. 319 
«For that which was before of the earth goeth back again 
into the earth; and what was sent down from the heavenly 
regions, that do the temples of heaven again receive trans- 
mitted thither.” 

Cicero, in his Tusculan Questions, allegeth the testimony 
of **Ennius, approving the common fame that ‘ Romulus 
did lead his life in heaven with the gods.” And in the sixth 
book of his Commonwealth he bringeth in Scipio teaching, 
that ‘“‘‘%unto all them which preserve, assist, and enlarge 
their country, there is a certain place appointed in heaven, 
where they shall live blessed world without end.” ‘*Such 
a life,” saith he, ‘is the way to heaven, and into the 
company of those who, having lived, and are now loosed 
from their body, do inhabit that place which thou seest,” 
pointing to the galawias, or milky circle, whereof we read 
thus also in *% Manilius: 


An fortes anime, dignataque nomina ceelo, 
Corporibus resoluta suis, terreeque remissa ; 

Huc migrant ex orbe, suumque habitantia ccelum, 
/Bthereos vivunt annos, mundoque fruuntur ? 


With Damascius, the philosopher of Damascus, this circle 
«ς 4Is the way of the souls that go to the hades in heaven.” 
Against whom Johannes Philoponus doth reason thus, from 
the etymology of the word: ‘ “°If they pass through the 
galaxias, or milky circle, then this should be that αἵδης, 
or hades, that is in heaven; and how can that be hades 
which is so lightsome?” ‘To which they that maintained 
the other opinion would peradventure oppose that other 
common derivation of the word from the Doric ddew, which 
signifieth to please, or to delight; or that which ‘Plato 


495 Romulus in celo cum diis agit | vos, ut a Graiis accepistis, orbem lacteum 


zvum, ut fame assentiens dixit Ennius. 
Cic. Tuscul. Quest. lib. i. 

406 Omnibus qui patriam conservarint, 
adjuverint, auxerint, certum esse in celo 
ac definitum locum, ubi beati z2vo sempi- 
terno fruantur. Id. in Somnio Scipionis. 

407 Ka vita via est in celum, et in hunc 
cetum eorum, qui jam vixerunt, et cor- 
pore laxati illum incolunt locum quem 
vides, (erat autem is splendidissimo can- 
dore inter flammas elucens circulus, ) quem 





nuncupatis. Ibid. 
408 Manil. Astronom. lib. i. 
109 Ἢ ὁδός ἐστι TO γάλα τῶν διαπορευ- 
Damasc. 
410 El οὗν τὸν γαλαξίαν διαπορεύονται, 


, 4: Es samen ΒΥ πρὸ 
ομένων τὸν ἐν οὐρανῷ ἅδην. 


οὗτος ἂν εἴη ὁ ἐν οὐρανῷ ἀΐδης" καὶ πῶς 
ἀΐδης ὁ οὕτω φωτεινός: Philopon. in 
Meteor. 1. fol. 104. b. 
411 Kai τὸ γε ὄνομα ὁ Ἅδης, ὦ Ἕρμό- 
~ a7 > ‘ ~~ ᾽ ed > 
yeves, πολλοῦ δεῖ ἀπὸ τοῦ ἀειδοῦς ἐπω- 
νομᾶσθαι" ἀλλὰ πολὺ μᾶλλον ἀπὸ τοῦ 


320 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


doth deliver in the name of Socrates, ἀπὸ τοῦ εἰδέναι, from 
seeing or knowing all good things; for there did Socrates 
look to find such things, as appeareth by that speech which 
Plato, in his Dialogue of the Soul, maketh him to use the 
same day that he was to depart out of this life: ‘ *”’The 
soul, being an invisible thing, goeth hence into such another 
noble, pure, and invisible place; to hades, in truth, unto 
the good and wise God; whither, if God will, my soul must 
presently go.” Which place is alleged by “Ὁ Eusebius to 
prove, that “ ‘in the things which concern the immortality 
of the soul Plato doth differ in opinion nothing from Moses.” 
The tale also which Socrates there telleth of the “ *” pure 
land,” seated above in the “ pure heaven,” though it have 
a number of toys added to it, as tales use to have, yet 
the foundation thereof both Eusebius and Origen do judge 
to have been taken from the speeches of the Prophets touching 
the Land of Promise and the heavenly Canaan ; and for the 
rest Origen referreth us to Plato’s interpreters, affirming that 
*<6they who handle his writings more gravely do expound 
this tale of his by way of allegory.” 

Such another tale doth the same philosopher relate in the 
dialogue which he intituleth Gorgias, shewing that ‘‘ * among 
men he that leadeth his life righteously and holily shall, 
when he is dead, go unto the Fortunate Islands, and dwell 
in all happiness, free from evils; but he that leadeth it 
unrighteously and impiously shall go unto the prison of 
punishment and just revenge, which they call Tartarus.” 
Which Theodoret bringeth in to prove, that ‘ ** Plato did 


πάντα τὰ καλὰ εἰδέναι, ἀπὸ τούτου ὑπὸ yopouvTEs μῦθον οἱ σεμνότερον τὰ TOU 
τοῦ νομοθέτου Ἅδης ἐκλήθη. Socrat.apud φιλοσόφου ἐξειληφότες διηγοῦνται. 


Platon. in Cratylo. p. 265. | Origen. lib. vii. contra Celsum, p. 362. 
412 Ἢ δὲ ψυχὴ ἄρα, TO ἀειδὲς, TO εἰς 27 Τῶν ἀνθρώπων τὸν μὲν δικαίως τὸν 
τοιοῦτον τόπον ἕτερον οἰχόμενον, γεν- βίον διελθόντα καὶ ὁσίως, ἐπειδὰν τελευ- 


ναῖον καὶ καθαρὸν καὶ ἀειδῆ, εἰς ἅδου ws | THON, εἰς μακάρων νήσους ἀπιόντα, οἰκεῖν 
ἀληθῶς, παρὰ τὸν ἀγαθὸν καὶ φρόνιμον | ἐν πάσῃ εὐδαιμονίᾳ ἐκτὸς κακῶν" τὸν δὲ 
Θεόν" ot, ἂν Θεὸς ἐθέλῃ, αὐτίκα καὶ τῇ ἀδίκως καὶ ἀθέως εἰς τὸ τῆς τίσεώς τε 
ἐμῇ ψυχῆ ἰτέον. Id. apud eund. in 
Phedon. p. 385. g. καλοῦσιν, ἰέναι. Plato in Gorg. p. 312. c. 
413 Kuseb. Prep. Evangel. lib. xi. p.326. 418 Οὕτως ἀκριβῶς ἐπίστευεν ὁ Πλά- 
414 °Ey σοῖς περὶ ψυχῆς ἀθανασίας | των εἶναι τὰ ἐν ἅδου κριτήρια. ἐντυχὼν 
οὐδὲν Μωσέως ὁ Πλάτων διέστηκε τῇ | yap Ἑβραίοις ἐν Αἰγύπτῳ, τῶν προφη- 
δόξῃ. Ibid. p. 828. τικῶν πάντως λογίων ἐπήκουσε. Theo- 
115 Plat. Phedon. p. 398, 399. doret. Therapeutic. ad Grec. lib. xi. 
416 Tov μὲν οὖν παρὰ Πλάτωνι ἀλλη- | p. 155. 


τ, εν ᾿ , a 88 , 
καὶ δίκης δεσμωτήριον, ὃ δὴ Τάρταρον 





vitt.] OF LIMBUS PATRUM. Sul 
exactly believe that there were judgments to pass upon men 
in hades. For being conversant with the Hebrews,” saith 
he, “in Egypt, he heard without doubt the oracles of the 
Prophets ;” and “ ‘taking some things from thence, and 
mingling other things therewith out of the fables of the 
Greeks, made up his discourses of these things.” Among 
which mixtures, that which he hath of the Fortunate Islands 
is reckoned by *’Theodoret for one; whereof you may read 
in “'Hesiod, **Pindarus, ' Diodorus Siculus, ‘Plutarch, 
and “’ Josephus also, who, treating of the divers sects that 
were among the Jews, sheweth that the Essenes borrowed 
this opinion of the placing of good men’s souls in a certain 
pleasant habitation beyond the ocean from the Grecians. 
But the Pharisees, as he noteth ‘elsewhere, held that the 
place wherein both rewards were given to the good, and 
punishments to the wicked, was “ under the earth;” which, 
as *'Origen doth declare to have been the common opinion 
of the Jews, so doth Lucian shew that it was the more 
vulgar opinion among the Grecians. For among them “ ‘the 
common multitude, whom wise men,” saith he, “ call simple 
people, being persuaded of these things by Homer and Hesiod, 
and such other fabulous authors, and receiving their poems 
for a law, took HapEs to be a certain deep place under the 
earth.” The first original of which conceit is by Cicero 
derived from hence: “ “The bodies falling into the ground 
and being covered with earth, whence they are said to be 
interred, men thought that the rest of the life of the dead 


‘ is : ἘΠ ; 
"9 Ta μὲν ἐκεῖθεν NaBwv, τὰ δὲ ἐκ | Kal συμπληρώσει τοῦ λόγου διδάσκεσθαι 


τῶν 'Ἑλληνικῶν ἀναμίξας μύθων, τοὺς 
περὶ τούτων ἐποιήσατο λόγους. Ibid. 
p. 166. 

420 Thid. p. 157. 

421 Hesiod. in ”Epy. 

422 Pindar. Olymp. Od. τι. et Gree. 
Scholiast. ibid. 

#3 Diodor. Biblioth. lib. iii. 

#24 Plutarch. in Vita Sertorii. 

#25 Josephus de Bello Judaico, lib. ii. 
cap. 12, p. 730, edit. Grec. 

26 ᾿Αθάνατόν τε ἰσχὺν ταῖς ψυχαῖς 
πίστις αὐτοῖς εἶναι, καὶ ὑπὸ χθονὸς δι- 
καιώσεις τε καὶ τιμὰς, οἷς ἀρετῆς ἢ κακίας 
ἐπιτήδευσις ἐν τῷ βίῳ γέγονε. Id. An- 
tiquit. lib. xviii. cap. 2, p. 548. 


#27 ἸΤηλίκον δὲ τὸ σχεδὸν ἅμα γενέσει 





αὐτοὺς τὴν τῆς Ψυχῆς ἀθανασίαν, καὶ τὰ 
ὑπὸ γῆν δικαιωτήρια, καὶ τὰς τιμὰς τῶν 
καλῶς βεβιωκότων. Orig. contra (615. 
lib. v. p. 267. 

428 Ὃ μὲν δὴ πολὺς Outros, οὺς ἰδιώτας 
οἱ σοφοὶ καλοῦσιν, Ὁμήρῳ τε καὶ Ησιόδω 
καὶ τοῖς ἄλλοις μυθοποιοῖς περὶ τούτων 
πειθόμενοι, καὶ νόμον θέμενοι τὴν ποίησιν 
αὐτῶν, τόπον τινὰ ὑπὸ τῇ γῇ βαθὺν 
Ἅιδην ὑπειλήφασι. Lucian. de Luctu. 

429 Tn terram enim cadentibus corpori- 
bus, hisque humo tectis, ex quo dictum 
est humari, sub terra censebant reliquam 
vitam agi mortuorum ; quam eorum opi- 
nionem magni errores consecuti sunt, quos 
auxerunt poeta. Cicer. Tuscul, Quest 
lib. i. 

x 


322 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
was led under the earth: upon which opinion of theirs,” 
saith he, ‘‘ great errors did ensue, which were increased by 
the poets.” Others do imagine that the poets herein had 
some relation to the ‘ *°spherical” situation of the world; 
for the better understanding whereof these particulars follow- 
ing would be considered by them that have some knowledge 
in this kind of learning. 

First. The material spheres in ancient time were not 
made moveable in their sockets as they are now, that they 
might be set to any elevation of the pole, but were *' fixed 
to the elevation of 36 degrees, which was the height of the 
Rhodian climate. Secondly. The horizon which divided this 
sphere through the middle, and separated the visible part 
of the world from the invisible, was commonly esteemed the 
utmost bound of the earth, so that whatsoever was under 
that horizon was accounted to be under the earth. For 
neither the common people, nor yet some of the learned 
doctors of the Church, (as *“*Lactantius, “*St Augustine, 
*Procopius, and others), could be induced to believe that 
which our daily navigations find now to be most certain, 
that there should be another southern hemisphere of the 
earth inhabited by any antipodes that did walk with their 
feet just opposite unto ours. Thirdly. The great ocean was 
supposed to be the thing in nature which was answerable 
to this horizon in the sphere. Therefore it is observed by 
“Strabo that Homer, and by **Theon, *’ Achilles Tatius, 
and others, that Aratus and the rest of the poets do put 
the ocean for the horizon; and thereupon, where the astro- 


430 Heraclid. Pontic. de Allegor. Ho- 


mer. Servius in Virgil. Aeneid. lib. vi. 
431 


ΒΡ: j HAYS 
καὶ els TO ὑπὸ γῆν ἡμισφαίριον, Kat διὰ 
τοῦτο ὁρίζων λεγόμενος. 

Πρὸς γὰρ τοῦτο τὸ ἕν κλίμα καὶ αἱ 436 ᾽Ωκεανὸν δὲ τὸν ὁρίζοντα ὃ Ἄρατος 


Theon in Arat. p. 6. 
Ibid. p. 59, edit. 


κρικωταὶ σφαῖραι κατασκευάζονται καὶ 
Geminus in Phenomen. 


λέγει ποιητικῶς. 
αἱ στερεαί. 
cap. 19. 

432 Tactant. Instit. lib. iii. cap. 29. 


0 \ Nae eer 


487 Λέγεται δὲ ὁρίζων, διότι ὁρίζει πὸ 


433 Aug. de Civit. Dei, lib. xvi. cap. 9. 
434 Procop. in Genes. cap. i. 

435 Strabo, Geograph. lib. i. ad quem 
doctissimus Casaubonus hance ex Gram- 
maticis Oceant definitionem producit : 
‘Qkeavos ἐστι κύκλος διχαάζων ἐννοηματι- 


Ὁ 


κῶς τὴν οὐρανίαν σφαῖραν κατὰ ἰσότητα 
τοῦ τῆς γῆς ἐπιπέδου, καὶ τέμνων διχῆ 


Sy ety : Ξ : Ξ 
κατ ἐπίνοιαν αὐτὸν, εἴς τε τὸ ὑπὲρ γῆν, 


ὑπὸ γῆν καὶ ὑπὲρ γῆν ἡμισφαίριον. περὶ 
γὰρ τὴν σφαῖραν ἔξωθεν ὦν, τάξιν ἔχει 
τοῦ ὠκεανοῦ, ὃς ἔξωθεν περικλύζει τὴν 
γῆν, ἀφ᾽ οὗ ἀνατέλλειν καὶ εἰς ὃν δύνειν 

δοκεῖ τὰ ἄστρα. ὅθεν καὶ Ἄρατος ὠκεανὸν 
Achill. Tat. in Arat. p. 93, 
edit. Florent. ubi etiam alius Scholiastes, 
p. 115, de Horizonte similiter notat: Οἱ 


δὲ ποιηταὶ ὠκεανὸν αὐτὸν καλοῦσι. 


αὐτὸν καλεῖ. 


virt. | OF LIMBUS PATRUM. 323 
nomers say that the sun or the stars at their setting go 
under the horizon, the common phrase of the poets is, that 
they do tingere se oceano, dive themselves into the ocean. 
For as they took the earth to be but half a globe, and 
not a whole one, so they imagined that demi-globe to be 
as it were a great mountain or island, seated in, and en- 
vironed round about with, the ocean. Thus the author of the 
book de Mundo affirmeth that “the whole world is one 
island, compassed about with the Atlantic sea;” and Diony- 
sius Alexandrinus, in the beginning of his geography, 


Μνήσομαι ᾿Ωκεανοῖο βαθυῤῥόου" ἐν yap ἐκείνῳ 


- \ Ψ 7 ᾽ > , Γ 
Ilaca χθων, ATE νῆσος ATELPLTOS, εστεῴφανωται 


wherein he followed Eratosthenes, as his expositor Eustathius 
there noteth, who compareth also with this that place of 
Orpheus, ἐν τῷ περὶ Διὸς καὶ Ἥρας, 


/ > , Gf? =~ 
κυκλον ἀκαμάατου καλλιρροον Ὠκεανοῖο, 


“Os γαῖαν δίνησι πέριξ ἔχει ἀμφιελίξας" 


whereunto answereth that of **Euphorion, or, as “° Achilles 
Tatius citeth it, of Neoptolemus Parianus, in his “Γριχθόνια" 


Ὠκεανὸς, τῷ πᾶ (ῤῥ ἐνδεδ θώ 
κεανὸς. τῷ πᾶσα περίῤρυτος ενϑεδεται χθων. 


And this opinion of theirs the Fathers of the Church 
did the more readily entertain, because they thought it had 
ground from “Psalm xxiv. 2, and cxxxvi. 6, and such other 
testimonies of holy Scripture. “ “’That the whole earth,” 
saith Procopius Gazeus, ‘‘ doth subsist in the waters, and 
that there is no part of it which is situated under us void 
and cleared of waters, I suppose it be known unto all. 
For so doth the Scripture teach: Who stretcheth out the 


438 “ 


Ort καὶ ἡ σύμπασα (οἰκουμένη) μία 
νῆσός ἐστιν, ὑπὸ τῆς ᾿Ατλαντικῆς καλου- 
μένης θαλάσσης περιῤῥεομένη. Aristot. 
de Mundo, cap. 3. 

439 Citat. ab Arati Scholiaste, edit. 
cum Hipparcho Florent. ann. 1567, 
p- 115. 

“49 Achill. Tat. in Arateis, ibid. Ρ- 93. 

“ἢ Vide Augustin. Quest. cxxxIt. in 
Genesin, et in Enarrat. Psalm. exxxv. 





442 Quod autem universa terra in aquis 
subsistat, nec ulla sit pars ejus, que infra 
nos sita est, aquis vacua et denudata, om- 
nibus notum reor. Nam sic docet scrip- 
tura, Qui expandit terram super aquas: 
etiterum, Quia ipse super maria fundavit 
eam, etsuperflumina preparavit eam, &c. 
Nec decet ut credamus aliquam terram 
infra nos coli nostro orbi oppositam. Pro- 
cop. in Genes. cap. i. 

x 2 


324 ANSWER TO A JESUIT’S CHALLENGE. [ cap. 
earth wpon the waters; and again, He hath founded it 
upon the seas, and prepared it wpon the floods. Neither 
is it fit we should believe that any earth under us is in- 
habited, opposite unto our part of the world.” The same 
collection is made by **St Hilary, “*Chrysostom, *“° Cesa- 
rius, and others. Fourthly. It was thought by the ancient 
heathen that the ocean, supplying the place of the horizon, 
did ‘“°separate the visible world from the kingdom of 
hades; and therefore, that such as went to hades,” or the 
world invisible to us, ‘ must first pass the ocean ;” whence 
that of “ΤΠ Horace: 


Nos manet oceanus circumvagus: arva, beata 
Petamus arva, divites et insulas: 


and that the pole antarctic was seen by them there, as the 
arctic or north pole is by us here, according to that of 
Virgil in his Georgics : 


Hic vertex nobis semper sublimis: at illum 
Sub pedibus Styx atra videt, manesque profundi. 


Fifthly. As they held that hades was for situation placed 
from the centre of the earth downward, so betwixt the 
beginning and the lowest part thereof they imagined as 
great a space to be interjected as there is betwixt heaven 
and earth. So saith Apollodorus of Tartarus, the dungeon 
of torment: ‘ “*This is a dark place in hades, having as 
great a distance from the earth as the earth from the 
heaven.” And Hesiod, in his Theogonia, agreeably to that 
which before we heard from Homer : 


, ᾽ ον “ “ > , ᾽ οὐ iy 
Τοσσον ἔνερθ ὑπὸ γῆς ὅσον oVpavos εστ' απὸ γαίης" 


ἯΙ , 5.) SSRN atin δε ΠῚ 449 ᾽ 
σον yap T amo ys ἐς apTapov ηεροεντα. 


445 Hilar. in Psal. ii. 
444 Chrysost. in Genes. cap. ii. Homil. 
XII. 


veterum testimonia hue facientia diligen- 
ter congessit. 
447 Horat. Epodon. lib. Od. xvi. 


445 Cesar. Dialog. 1. 

445 Tlap’ ὠκεανὸν δὲ οἰκεῖν λέγεσθαι, 
τὸν διορίζοντα τὸν νοητὸν τόπον ἀπὸ 
τῆς τοῦ ἅδου βασιλείας" ὃν καὶ πρῶτον 
περαιοῦσθαι τοὺς εἰς ἅδου πορευομένους. 
Proclus, Diadoch. in Hesiod. Ἔργ. ab 
Hugone Sanfordo citatus, qui complura 





448 Toros δὲ οὗτος ἐρεβώδης ἐστὶν ἐν 
ἅδου, τοσοῦτον ἀπὸ γῆς ἔχων διάστημα, 
ὅσον ἀπ᾽ οὐρανοῦ γῆ. Apollodor. Biblio- 
thee. lib. i. 

449 Τὸ δὲ βάθος τὸ πολλὸν τοῦ ἠέρος 
Τάρταρος καλέεται. Lucian. περὶ ἀστρο- 


| λογίας. 


Vil. | OF LIMBUS PATRUM. ΞΟ 


“ΤΙ is as far beneath the earth as heaven is from the 
earth; for thus equal is the distance from the earth unto 
dark Tartarus.” Whereunto that of Virgil may be added, 
in the sixth of the Afneids: 


Tum Tartarus ipse 
Bis patet in preeceps tantum, tenditque sub umbras, 
Quantus ad wthereum ceeli suspectus Olympum. 


Then Tartarus itself, that sink-hole steep, 
Two times as low descends, two times as headlong downright deep, 
As heaven upright is high: 


that, see how high the heaven is over us when we look 
upward to it, the downright distance from thence to Tar- 
tarus should be twice as deep again. For so we must 
conceive the poet’s meaning to be, if we will make him to 
accord with the rest of his fellows. 

These observations, I doubt not, will be censured by 
many to savour of a needless and fruitless curiosity; but 
the intelligent reader, for all that, will easily discern how 
hereby he may be led to understand in what sense the 
ancient, both “°heathen and Christian, writers did hold hades 
to be under the earth, and upon what ground. For they 
did not mean thereby (as the schoolmen generally do, and 
as “''Tertullian sometime seemeth to imagine,) that it was 
contained within the bowels of the earth, but that it lay 
under the whole bulk thereof, and occupied that whole space 
which we now find to be taken up with the earth, air, and 
firmament of the southern hemisphere. ‘“ “’'The inhabitants 
of which infernal region and vast depth” are thereupon 
affirmed by St Hilary to be non intra terram, sed infra 
terram, ‘‘ not within the earth, but beneath the earth.” And 
this proceeded from no other ground but the vulgar opinion, 
that the southern hemisphere of the earth was not inhabited 
by living men, as our northern is: insomuch that some 
of the heathen atheists, finding the contrary to be true by 
the discourse of right reason, endeavoured to persuade them- 


*° Tta apud Pindarum, in Olymp. Od. | et in ipsis visceribus ejus abstrusa profun- 
τι. illud, κατὰ γᾶς, exponit scholiastes, | ditas. Tertul. de Anima, cap. δῦ. 
ὑπὸ γῆν, τουτέστι καθ᾽ ἅδου. | 42 Esse autem hujus inferne regionis 
41 Nobis inferi non nuda cavositas nec | vasteque abyssi incolas plures beati Jo- 
subdivalis aliqua mundi sentina credun- | hannis Apocalypsi docemur, ἅς, Hilar. 
tur, sed in fossa terre et in alto vastitas, | in Psal, xcix. 


326 ANSWER TO A JESUIT’S CHALLENGE. [ cHaApP. 
selves from thence that there was no such place as hades 
at all. ““ **Lucretius for the greater part,” saith Servius, 
‘and others fully teach, that the kingdoms of hell cannot as 
much as have a being. For what place can we say they 
have, when under the earth our antipodes are said to be? 
and that they should be in the midst of the earth, neither 
will the solidity permit nor the centre of the earth. Which 
earth, if it be in the middle of the world, the profundity 
thereof cannot be so great that it may have those iferos 
within it, in which is Tartarus, whereof we read, 


Bis patet in preceps tantum, tenditque sub umbras, 
Quantus ad zthereum ceeli suspectus Olympum.” 


But Christian men, being better instructed out of the word 
of God, were taught to answer otherwise. ‘ ‘If thou dost 
ask me,” saith St Chrysostom, ‘‘ of the situation and place 
of Gehenna, I will answer and say, that it is seated some- 
where out of this world,” and that “ it is not to be enquired 
in what place it is situated, but by what means rather it 
may be avoided.” 

In the dialogue betwixt Gregory Nyssen and that ad- 
mirable woman Macrina, St Basil’s sister, touching the soul 
and the resurrection, this point is stood upon at large, the 
question being first proposed by Gregory in this manner: 
«ς #5 Where is that name of hades so much spoken of, which 
is so much treated of in our common conversation, so much 
in the writings both of the heathen and our own, into 
which all men think that the souls are translated from hence 
as into a certain receptacle? For you will not say that the 
elements are this hades.” Whereunto Macrina thus replies: 


453 Tjucretius ex majore parte et alii | hunc aliquo esse positam. Non ergo erit 


integre docent, inferorum regna ne esse 
quidem posse. Nam locum ipsorum quem 
possumus dicere, cum sub terris dicantur 
esse antipodes ? in media vero terra eos 
esse, nec soliditas patitur, nec centrum 
terre; que terra si in medio mundi est, 
tanta ejus esse profunditas non potest, ut 
in medio sui habeat inferos, in quibus est 
Tartarus, de quo legitur, Bis patet in 
preceps tantum, &c. Servius in Auneid. 
vi. 

#4 Si de situ et loco quesieris, respon- 
debo, dicamque extra terrarum orbem 


quo fuerit hee loco sita, quin magis quo 
pacto evitari possit, querendum. Chry- 
sost. de Premiis Sanctor. Tom. 111. Oper. 
Latin. 

455 Tlov ἐκεῖνο τὸ πολυθρύλλητον τοῦ 
ἅδου ὄνομα, πολὺ μὲν ἐν τῇ συνηθείᾳ τοῦ 
βίου, πολὺ δὲ ἐν ταῖς συγγραφαῖς ταῖς 
τε ἔξωθεν καὶ ταῖς ἡμετέραις περιφερό- 
μενον, εἰς ὃ πάντες οἴοντα: καθάπερ δο- 
χεῖον ἐνθένδε τὰς Wuyas μετανίστασθαι ; 
οὐ γὰρ ἂν πὰ στοιχεῖα τὸν ἅδην λέγοις. 
Gregor. Nyssen. in Macriniis, Tom. 11. 
Oper. p. 641. 


VIII. | OF LIMBUS PATRUM. Ὁ 


« *°Tt appeareth that thou didst not give much heed to my 
speech; for when I spake of the translation of the soul 
from that which is seen unto that which is invisible, I 
thought I had left nothing behind to be enquired of hades. 
Neither doth that name, wherein souls are said to be, seem 
to me to signify any other thing, either in profane writers 
or in the holy Scripture, save only a removing unto that 
which is invisible and unseen.” ‘Thereupon it being further 
demanded, “ “’How then do some think that a certain sub- 
terraneal place should be so called, and that the souls do 
lodge therein?” for answer thereunto it is said, that there 
is no manner of difference betwixt the lower hemisphere of 
the earth and that wherein we live; that as long as the 
principal doctrine of the immortality of the soul is yielded 
unto, no controversy should be moved touching the place 
thereof; that local position is proper to bodies, and the 
soul, being incorporeal, hath no need to be detained in 
certain places. Then the place objected from Philip. 11. 10, 
of those wnder the earth that should bow at the name of 
Jesus, being largely scanned, this in the end is laid down 
for the conclusion: ‘*** These things being thus, no man 
can constrain us by the name of things under the earth 
to understand any subterraneal place; forasmuch as the air 
doth so equally compass the earth round about, that there 
is no part thereof found naked from the covering of the 
air.” Both these opinions are thus propounded by *’ Theo- 
phylact, and by “Hugo Etherianus after him: ‘ What is 


456 NaN τ . λί 4 Ass) oa 9. ἄγ Η 5 rind ᾽ = = ee 
nos εἶ μὴ λίαν προσεσχηκὼς τῷ ὀνόματι TOV ὑπόγειον ἐννοεῖν χῶρον, ἐπί- 
; Res Ξ ; a 

λόγῳ. THY γὰρ ἐκ τοῦ ὁρωμένου πρὸς TO | σὴς τοῦ ἀέρος πανταχόθεν πρικεχυμένου 
x a Ξ 1 ee ΘΗΝ ΕΞ 
ἀειδὲς μετάστασιν τῆς Ψυχῆς εἰποῦσα, | τῇ γῇ: ὡς μηδὲν αὐτῆς μέρος γυμνὸν τῆς 

ot ” 5 Ρ \ ‘ NG m3 fe δι Sadi 
οὐδὲν wWunv ἀπολελοιπέναι εἰς TO περὶ περιβολῆς τοῦ ἀέρος καταλαμβάνεσθαι. 


τοῦ ἄδου ζητούμενον. οὐδὲ ἄλλο τί por | Ibid. p. 644. 


δοκεῖ Tapa τε τῶν ἔξωθεν καὶ παρὰ τς. 9 Τί δὲ ὁ ἅδης ; οἱ μὲν αὐτόν φασι 
θείας γραφῆς τὸ ὄνομα τοῦτο διασημαί- χῶρον ὑπόγειον σκοτεινόν" οἱ δὲ τὴν ἀπὸ 
νειν, ἐν ᾧ τὰς ψυχὰς γίνεσθαι λέγουσι, | TOU ἐμφανοῦς εἰς TO ἀφανὲς καὶ ἀειδὲς 
πλὴν εἰς τὸ ἀειδὲς καὶ ἀφανὲς μετέ- μετάστασιν τῆς ψυχῆς ἅδην ἔφασαν. 
χουσιν (fort. μετοίκησιν). Ibid. p. 641, ἄχρι μὲν γὰρ ἐν σώματι ἐστὶν ιἱ Ψυχὴ; 
642. φαίνεται διὰ τῶν οἰκείων ἐνεργειῶν" με- 


45 Γ5Ε ‘ Ξ ΒΞ ἌΡΑΣ ; 
7 Kai πῶς τὸν ὑποχθόνιον χῶρον πταστᾶσα δὲ τοῦ σώματος ἀειδὴς γίνεται" 





οἴονταί τινες οὕτω λέγεσθαι, καὶ ἐν αὐτῷ | ToUTO γοῦν ἔφασαν εἶναι τὸν ἅδην. Theo- 
κἀκείνων τὰς ψυχὰς πανδοχεύειν - ἄς. | phylact. in Lue. cap. xvi. 

Ibid. p. 642. | 400. Infernum autem hi quidem putant 
regionem sub terra caliginis et tenebra- 
rum, &c. Alii vero infernum ex appari- 


458 Tob “ 2 es SS), ww, 
OUTWV οὕτως €XOVTWI, OUKET αν 


Tis ἡμᾶς ἀναγκάζοι TH τῶν καταχθονίων 


328 ANSWER TO A JESUITS CHALLENGE. [ CHAP. 
hades or hell? Some say that it is a dark place under 
the earth. Others say that it is the translation of the soul 
from that which is visible unto that which is unseen and 
invisible. For while the soul is in the body, it is seen by 
the proper operations thereof; but being translated out of 
the body it is invisible, and this did they say was hades.” 

So where the author of the Ecclesiastical Hierarchy 
defineth death to be a separation of the united parts, and 
the bringing of them εἰς τὸ ἡμῖν ἀφανὲς, unto that which 
is invisible to us, his scholiast Maximus noteth thereupon, 
that <*"'this invisible thing some do affirm to be hades, 
that is to say, an unseen and invisible departure of the 
soul unto places not to be seen by the sense of man.” 
Hitherto also may be referred the place cited “before out 
of Origen in his fourth book περὶ ἀρχῶν, which by St 
Jerome is thus delivered: “ “They who die in this world 
by the separation of the flesh and the soul, according to 
the difference of their works obtain divers places in hell.” 
Where by hades, inferi, or hell, he meaneth indefinitely 
the other world, in which how the souls of the godly were 
disposed he thus declareth in another place: ‘ The soul 
leaveth the darkness of this world, and the blindness of this 
bodily nature, and is translated unto another world, which 
is either the bosom of Abraham, as it is shewed in Lazarus, 
or paradise, as in the thief that believed upon the cross; 
or yet if God know that there be any other places or other 
mansions, by which the soul that believeth in God passing 
and coming unto that river which maketh glad the city of 
God, may receive within it the lot of the inheritance pro- 


tione ad disparitionem anime nominave- 
runt. Quamdiu anima est in corpore, per 
proprias videtur actiones; sed ubi a cor- 
pore discessum est, omnibus modis in- 
cognita nobis existit. Hugo Etherian. 
de Animar. Regress. ab Inferis, cap. 
1). 

Δ᾽ Touro τὸ ἀφανὲς τινὲς ἔφησαν εἶναι 
τὸν ἅδην, τουτέστι τὸν ἀειδῆ καὶ ἀφανῆ 
γενόμενον τῆς ψυχῆς χωρισμὸν εἰς τό- 
ποὺς ἀοράτους τοῖς αἰσθητοῖς. Maxim. 
in Dionys. Ecclesiast. Hierarch. cap. 2. 

*©2 Supra p. 201. 

8 In isto mundo qui moriuntur se- 
paratione carnis et anima, juxta operum 





differentiam diversa apud inferos obtinent 
loca. Origen. de Principiis, lib. iv. apud 
Hieronym. Epist. nix. ad Avitum. 

464 Relinquit anima mundi hujus tene- 
bras ac nature corporee cecitatem, et 
transfertur ad illud seculum, quod vel 
sinus Abrahe, ut in Lazaro, vel paradi- 
sus, ut in latrone qui de cruce credidit, 
indicatur; vel etiam si qua novit Deus 
esse alia loca vel alias mansiones, per 
que transiens anima Deo credens, et per- 
veniens usque ad flumen illud quod leeti- 
ficat civitatem Dei, intra ipsum sortem 
promisse patribus hereditatis accipiat. 
Origen. in Numer. xxxi. Homil, xxvt. 


VIII. | OF LIMBUS PATRUM. 


328 
mised unto the Fathers.” For touching the determinate state 
of the faithful souls departed this life, the ancient doctors, 
as we have shewed, were not so thoroughly resolved. 

At this time all the question betwixt us and_ the 
Romanists is, whether the faithful be received into their 
everlasting tabernacles presently upon their removal out of 
the body, or after they have been first ‘ purified to the 
point,” as Allen speaketh, in the furnace of purgatory: 
but in the time of the Fathers, as St Augustine noteth, the 
«<4 oreat question was, whether the receiving” of them into 
those everlasting tabernacles were ‘‘ performed presently after 
this life, or in the end of the world, at the resurrection 
of the dead and the last retribution of judgment.” And so 
concerning hell the question was as great among them, 
whether all, good and bad, went thither or no? whereof 
the same St Augustine is a witness also, who upon that 
speech of Jacob, Gen. xxxvil. 35, I will go down to my 
son mourning into hell, writeth thus: ‘* It useth to be 
a great question, in what manner hell should be under- 
stood; whether evil men only, or good men also, when they 
are dead, do use to go down thither. And if evil men 
only do, how doth he say that he would go down unto his 
son mourning? for he did not believe that he was in the 
pains of hell: or be these the words of a troubled and 
grieving man, amplifying his evils from hence?” And upon 
that other speech of his, Gen. xiii. 38, You shall bring 
down mine old age with sorrow unto hell: “« *’ Whether 
therefore unto hell, because with sorrow? or, although sor- 
row were away, speaketh he these things as if he were to 
go down into hell by dying? For of hell there is a great 
question; and what the Scripture delivereth thereof, in all 


469 Tlla receptio utrum statim post istam | 
vitam fiat, an in resurrectione mortuorum 
atque ultima retributione jndicii, non mi- 
nima questio est. Augustin. Question. 
Evangel, lib. ii. cap. 38. 


A66 


verba sunt, mala sua etiam hine exagge- 
rantis? Id. Question. cxxvr. in Genes, 
et Eucher. in Genes. lib. iii. cap. 18. 

467 Utrum ideo ad infernum, quia cum 
tristitia? An etiam si abesset tristitia, 
tanquam ad infernum moriendo descen- 
surus hee loquitur ? 


Solet esse magna questio, quomodo 
intelligatur infernus ; utrum illuc mali tan- 


De inferno enim 
tum, an etiam boni mortui descendere so- 


magna questio est; et quid inde scrip- 


leant. Si ergo tantum mali, quomodo iste 
ad filium suum se dicit lugentem descen- 
dere ? 


esse credidit. An perturbati ct dolentis 








Non enim in penis inferni eum | 


tura sentiat, locis omnibus ubi forte hoc 
commemoratwn fuerit observandum est. 
Augustin. Question. CxLrr. in Genesim, 
et Eucher, in Genes. lib. 111, cap. 27. 


330 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 
the places where it hath occasion to make mention of it, 
is to be observed.” Hitherto St Augustine, who had _ re- 
ference to this * great question” when he said, as hath been 
“before alleged, ‘‘ Of hell neither have I had any experience 
as yet, nor you; and peradventure there shall be another 
way, and by hell it shall not be. For these things are 
uncertain.” Neither is there greater question among the 
doctors of the Church concerning the hell of the Fathers 
of the Old Testament, than there is of the hell of the 
faithful now in the time of the New; neither are there 
greater differences betwixt them touching the hell into which 
our Saviour went, (whether it were under the earth or above, 
whether a darksome place or a lightsome, whether a prison 
or a paradise), than there are of the mansions wherein the 
souls of the blessed do now continue. 

St Jerome, interpreting those words of king Hezekiah, 
Isaiah xxxvill. 10, I shall go to the gates of hell, saith 
that this is meant ‘ *“either of the common law of nature, 
or else of those gates, from which that he was delivered 
the Psalmist singeth, Thou that liftest me up from the 
gates of death, that I may shew forth all thy praises in 
the gates of the daughter of Sion. Psalm ix. 13, 14.” Now, 
as some of the Fathers do expound our Saviour’s going to 
hell of his descending into Gehenna, so others expound it 
of his going to hell according to ‘‘ the common law of 
nature ;” the common law of nature, I say, which extendeth 
itself indifferently unto all the dead, whether they belong 
to the state of the New Testament or of the Old. For 
as Christ’s soul was in all points made like unto ours, sin 
only excepted, while it was joined with his body here in the 
land of the living; so, when he had humbled himself unto 
the death, it became him in all things to be made like 
unto his brethren even in that state of dissolution. *° And 


468 Supra p. 199. 

46° Vel communi lege nature, vel illas 
portas de quibus quod liberatus sit, Psal- 
mista decantat, Qui exaltas me de portis 
mortis, ut annunciem omnes laudationes 
tuas in portis filie Sion. Hieron. lib. xi. 
in Esai. cap. xxxviii. 

“τὸ °ANAA μὴν ἡ Tov ᾿Ιησοῦ ἑκατέρων 


πεῖραν ἔσχε" γέγονε γὰρ καὶ ἐν τῷ χωρίῳ 





τῶν ἀνθρωπίνων Ψυχῶν, καὶ τῆς σαρκὸς 
ἐκτὸς γενομένη ζῆ καὶ ὑφέστηκε" λογικὴ 
ἄρα καὶ ταῖς ψυχαῖς τῶν ἀνθρώπων ὃμο- 
οὕὔσιος, ὥσπερ καὶ 1) σὰρξ ὁμοούσιος τῇ 


| τῶν ἀνθρώπων σαρκὶ τυγχάνει ἐκ τῆς 


Μαρίας προελθοῦσα. Eustathius Antio- 
chen. in Psal. xv. citatus a Theodoreto 
in Atpértw, Dialog. 1. 


vitl. | OF LIMBUS PATRUM. 331 
so indeed the soul of “ Jesus had experience of both. 
For it was in the place of human souls, and being out of 
the flesh did live and subsist. It was a reasonable soul, 
therefore, and of the same substance with the souls of men, 
even as his flesh is of the same substance with the flesh 
of men, proceeding from Mary,” saith Eustathius, the patri- 
arch of Antioch, in his exposition of that text of the Psalm, 
Thou wilt not leave my soul in hell. Where by Ἅιδης, 
or hell, you see, he understandeth χωρίον τῶν ἀνθρωπίνων 
ψυχῶν, the place of human souls, which is the Hebrews’ 
mow τὸν or world of spirits; and by the disposing of 
Christ’s soul there after the manner of other souls, con- 
cludeth it to be of the same nature with other men’s souls. 
So St Hilary, in his exposition of the 138th Psalm: ‘ "This 
is the law of human necessity,” saith he, ‘that the bodies 
being buried the souls should go to hell. Which descent 
the Lord did not refuse, for the accomplishment of a true 
man.” And a little after he repeateth it, that de super- 
nis ad inferos mortis lege descendit, ‘he descended from the 
supernal to the infernal parts by the law of death.” And 
upon the 53d Psalm more fully: “ΤῸ fulfil the nature 
of man he subjected himself to death, that is, to a de- 
parture as it were of the soul and body; and pierced into 
the infernal seats, which was a thing that seemed to be 
due unto men.” 

So Leo, in one of his sermons upon our Lord’s passion : 
“43 Ηρ did undergo the laws of hell by dying, but did 
dissolve them by rising again, and so did cut off the per- 
petuity of death, that of eternal he might make it temporal.” 
So Irenzeus, having said that our Lord ‘ *‘conversed three 
days where the dead were,” addeth that therein he ** *° observed 


471 Humane ἰδία lex necessitatis est, ut 
consepultis corporibus ad inferos anime 
descendant. Quam descensionem Domi- 
nus, ad consummationem veri hominis, non 
recusavit. Hilar. in Psal. exxxviii. 

472 Ad explendam quidem hominis na- 
turam etiam mori se, id est, discessioni se 
tanquam anime corporisque subjecit; et 


ad infernas sedes, id quod homini debitum 


videtur esse, penetravit. Id. in Psal. viii. 
478 Leges inferni moriendo subiit, sed 
resurgendo dissolvit ; et ita perpetuitatem 


mortis incidit, ut eam de eterna faceret 
temporalem. Leo de Passion. 
VIII. 

474 Nunc autem tribus diebus conversa- 
tus est ubi erant mortui. 
cap. ult. 


Serm. 


Trenzeus, lib. v. 


475 Dominus legem mortuorum servavit, 
ut fieret primogenitus ἃ mortuis ; et com- 
moratus usque ad tertium diem in inferio- 
ribus terre, post deinde surgens in carne, 
ut etiam figuras clavorum ostenderet dis- 
cipulis, sic ascendit ad Patrem, Ibid. 


332 ANSWER TO A JESUITS CHALLENGE. [cHar. 


the law of the dead, that he might be made the first-begotten 
from the dead, staying until the third day in the lower 
parts of the earth, and afterward rising in his flesh.” Then 
he draweth from thence this general conclusion: ‘ **Seeing 
our Lord went in the midst of the shadow of death, where 
the souls of the dead were, then afterward rose again cor- 
porally, and after his resurrection was assumed, it is manifest 
that the souls of his disciples also, for whose sake the Lord 
wrought these things, shall go to an invisible place appointed 
unto them by God, and there shall abide until the resur- 
rection, waiting for the resurrection; and afterwards receiving 
their bodies, and rising again perfectly, that is to say, cor- 
porally, even as our Lord did rise again, they shall so come 
unto the presence of God. For there is no disciple above 
his Master, but every one shall be perfect if he be as his 
Master.” The like collection doth Tertullian make in his 
book of the Soul: “ “If Christ being God, because he was 
also man dying according to the Scriptures, and being buried 
according to the same, did here also satisfy the law by 
performing the course of a human death in hell, neither 
did ascend into the higher parts of the heavens before he 
descended into the lower parts of the earth, that he might 
there make the patriarchs and prophets partakers of him- 
self, thou hast both to believe that there is a region of 
hell under the earth, and to push them with the elbow who 
proudly enough do not think the souls of the faithful to 
be fit for hell; servants above their Lord, and disciples above 
their Master, scorning, perhaps, to take the comfort of ex- 
pecting the resurrection in Abraham’s bosom.” And in the 
same book, speaking of the soul: ‘*** What is that,” saith 
he, ‘“ which is translated unto the infernal parts, or hell, 


476 Cum enim Dominus in medio um- | venient ad conspectum Dei. Nemo enim 
bre mortis abierit, ubi anime mortuorum | est discipulus super Magistrum, perfectus 
erant, post deinde corporaliter resurrexit, | autem omnis erit sicut Magister ejus. 
et post resurrectionem assumptus est, ma- | Ibid. 
nifestum est, quia et discipulorum ejus, 477 Tertullian. de Anima, cap. 55; vide 
propter quos et hec operatus est Dominus, | supra p. 200. 
anime abibunt in invisibilem locum, de- 478 Quid est illud quod ad inferna 
finitum eis a Deo, et ibi usque ad resur- | traysfertur post divortium corporis ? quod 
rectionem commorabuntur, sustinentes re- | detinetur illic, quod in diem judicii re- 
surrectionem ; post recipientes corpora, et 
perfecte resurgentes, hoc est, corporaliter, | descendit, puto ad animas patriarcharum. 
quemadmodum οἱ Dominus resurrexit, sic | Ibid, cap. 7. 


servatur, ad quod et Christus moriendo 





vit. | Or 999 


LIMBUS PATRUM. 
after the separation of the body? which is detained there, 
which is reserved unto the day of judgment, unto which 
Christ by dying did descend, to the souls of the patriarchs, 
I think.” Where he maketh the hell unto which our Saviour 
did descend to be the common receptacle not of the souls 
of the patriarchs alone, but also of the souls that are now 
still separated from their bodies, as being the place quo 
universa humanitas trahitur, (as he speaketh *’clsewhere 
in that book), ‘* unto which all mankind is drawn.” 

So Novatianus after him affirmeth, that the very places 
ςς 0which lie under the earth be not void of distinguished 
and ordered powers. For that is the place,” saith he, 
‘‘ whither the souls both of the godly and ungodly are led, 
receiving the fore-judgments of their future doom.”  Lac- 
tantius saith that our Saviour “'rose again ab inferis, 
“from hell;” but so he saith also, that the dead saints 
shall be “*raised up ab inferis at the time of the resurrec- 
tion. St Cyril of Alexandria saith, that the Jews ““ “killed 
Christ, and cast him into the deep and dark dungeon of 
death, that is, into hades ;” adding afterward, that ‘ **hades 
may rightly be esteemed to be the house and mansion of 
such as are deprived of life.” Nicephorus Gregoras, in his 
Funeral Oration upon Theodorus Metochites, putteth in 
this for one strain of his lamentation: ““ “°Who hath 
brought down that heavenly man unto the bottom of 
hades?” And Andrew, Archbishop of Crete, touching the 
descent both of Christ and all Christians after him even unto 
the dark and comfortless hades, writeth in this manner: 
ἐς 4807 he, who was the Lord and Master of all, and the 


479 Thid. cap. 58. 

480 Que infra terram jacent, neque 
ipsa sunt digestis et ordinatis potestati- 
bus vacua. Locus enim est quo piorum 
anime impiorumque ducuntur, futuri ju- 
dicii prejudicia sentientes. Novatian. 
de 'Trinitat. cap. 1. 

481 TLactant. Institut. lib. iv. cap. 19. 
Id. lib. vii. cap. 24. vide et cap. 22. 
Ἀπεκτόνασι yap, καὶ ὥσπερ εἴς 
τινα λάκκον καθῆκαν οἱ δείλαιοι, τὸ βαθὺ 
καὶ σκοτεινὸν τοῦ θανάτου βάραθρον, του- 
τέστι τὸν ἅδην. Cyril, Glaphyr. in Gen. 
lib. vi. p. 154. 


482 


483 


484 Tay γὰρ ζωῆς s or’ ἃ 
yap ζωῆς ἐστερημένων vootr’ ἂν 
εἰκότως ὁ ἅδης οἶκός τε καὶ ἐνδιαίτημα. 
Ibid, p. 155. 

485 Tis τὸν οὐράνιον ἄνθρωπον és ἅδου 
πυθμένας κατηνέγκε; Niceph. Gregor. 
Histor. Roman. lib. x. 

486 Ei οὖν καὶ αὐτὸς εἵλετο, κύριος ὧν 
τοῦ παντὸς, καὶ δεσπότης, καὶ φῶς τῶν 
ἐν σκότει, καὶ ζωὴ τῶν ἁπάντων, θανάτου 

; cee Ὁ , 
γεύσασθαι, καὶ tiv εἰς ἅδου κατάβασιν 
ἐπιδέξασθαι, ὡς ἂν κατὰ πάντα ἡμῖν ὁμοι- 
wi, χωρὶς ἁμαρτίας, καὶ τὸν ἀμειδῆ τοῦ 
ἄδου χῶρον, τὸν ἀφεγγῆ λέγω καὶ σκοτει- 

᾿ 7 τ ΝΣ eae 
νὸν, νυκτοτριήμερον διελήλυθε, τί ξένον, 


334 ANSWER TO A JESUIT’S CHALLENGE. [cHap. 
light of them that are in darkness, and the life of all men, 
would taste death and undergo the descent into hell, that 
he might be made like unto us in all things, sin excepted, 
and for three days went through the sad, obscure, and 
dark region of hell; what strange thing is it that we, who 
are sinners and dead in trespasses, according to the great 
Apostle, who are subject to generation and corruption, 
should meet with death, and go with our soul into the dark 
chambers of hell, where we cannot see light nor behold the 
life of mortal men? For are we above our Master, or 
better than the saints who underwent these things of ours 
after the like manner that we must do?” 

Juvencus intimateth that our Saviour, giving up the 
ghost, sent his soul unto heaven, in those verses of his: 


4s7Tunc clamor Domini magno conamine missus 
fEthereis animam comitem commiscuit auris. 


Eusebius Emesenus collecteth so much from the last words 
which our Lord uttered at the same time: Mather, into thy 
hands I commend my spirit. 
TO σῶμα ἐπὶ σταυροὺ ὑπὲρ ἡμῶν, ““ΗΙ5 Spirit was above, 
and his body remained upon the cross for us.” St Chry- 
sostom, or whoever else was the author of that sixth 
Paschal Homily, making three distinct parts of the whole 
man out of the sentence of the Apostle, 1 Thess. v. 23, con- 
verteth thus his speech unto our Saviour: ‘“ “Let the 
heavens have thy spirit, paradise thy soul, (for to day, 
saith he, will I be with thee in paradise), and the earth thy 
blood,” or ‘* thy body” rather; for that answereth to the 
third member of his division. In the Greek exposition of 
the Canticles, collected out of Eusebius, Philo Carpathius, 
and others, that sentence in the beginning of the sixth 


\ “ of . 
To πνεῦμα ἄνω, saith “She, καὶ 


ἁμαρτωλοὺς ὄντας, καὶ νεκροὺς ἤδη τοῖς 
παραππώμασι, κατὰ τὸν μέγαν ἀπόστο- 
λον, τοὺς ὑπὸ γένεσιν καὶ φθορὰν, θανάτῳ 
μὲν προσομιλῆσαι, καὶ ἅδου Ta σκοτεινὰ 
διὰ μέσης Ψυχῆς ἀπελθεῖν καταγώγια, οὗ 
οὐκ ἔστι φέγγος ἰδεῖν, οὐδὲ ὁρᾷν ζωὴν 
βροτῶν, ws προλέλεκται; μὴ γὰρ ὑπὲρ 
τὸν δεσπότην ἡμεῖς, ἢ τῶν ἁγίων κρείτ- 
Tous, οἱ τὸν ὅμοιον ἡμῖν ὑπεληλύθασι 
τρόπον τὰ ἡμέτερα : Andre. Hierosolym. 


Serm.in Vitam Humanam etin Defunctos. | 





487 Juvenc. Histor. Evangel. lib. iv. 


488 Huseb. Emesen. a Theodoreto cita- 
tus in Awa. Dialog. 111. 

489 “EyxétTwody σου τὸ πνεῦμα οἱ οὐ- 
ρανοὶ, ψυχὴν, 
(σήμερον γὰρ, φησὶν, ἔσομαι μετὰ σοῦ 
ἐν τῷ παραδείσω,) τὸ δὲ αἷμα (an σῶ- 
μα potius?) ἡ γῆ. Μεμέρισται ὁ ἀμε- 
prijs, &c. Chrysost. Tom. v. edit. Savil. 
p- 349. 


- D1 aN x 
Oo O€ TAPQ0ELGOS TV 


vitt. | OF LIMRUS PATRUM. 335 


chapter, My beloved is gone down into his garden, is 
interpreted of Christ’s “°going ‘to the souls of the saints 
into hades ;” which in the Latin collections, that bear the 
name of Philo Carpathius, is thus more largely expressed : 
«© “By this descending of the bridegroom we may under- 
stand the descending of our Lord Jesus Christ into hell, 
as I suppose; for that which followeth proveth this, when 
he saith, to the beds of spices. For those ancient holy men 
are not unfitly signified by the beds of spices ; such as were 
Noah, Abraham, Isaac, Jacob, Moses, Job, David, Samuel, 
Eliseeus, Daniel, and very many others before the law and 
in the law; who all of them, like unto beds of spices, gave 
a most sweet smell of the odours and fruits of holy right- 
eousness. For then as a triumpher did he enter PARADISE, 
when he pierced into hell. God himself is present with us 
for a witness in this matter, when he answered most gra- 
ciously to the thief upon the cross, commending himself 
unto him most religiously, 70 day shalt thow be with me 
in paradise.” Lastly, touching this paradise, the various 
opinions of the ancients are thus laid down by Olympiodorus, 
to seek no farther: “ “It is a thing fit to enquire in what 
place under the sun are the godly placed. Certain it is 
that in paradise; forasmuch as our Saviour said unto the 


490 KatéBn εἰς κῆπον αὑτοῦ" πρὸς tas | eris in paradiso. Philo Carpath. in Can- 
ἐν ἅδου τῶν ἁγίων ψυχάς. Euseb. in | tic. vi. 

Cantic. p. 68. 

491 Per descensum sponsi, quem patrue- 
lem appellat, Domini nostri Jesu Christi ὅτι ἐν τῷ παρδείσῳ, κατὰ τὸν εἰρηκότα 
descensum ad inferos possumus intelli- | Σωτῆρα τῷ λῃστῇ, Σήμερον per’ ἐμοῦ 
gere, ut arbitror; nam et hee sequentia A Ad δ΄ 
probant, cum dixit, ad aromatum phialas 
sive areolas. Prisci enim illi sanctissimi 
viri per phialas aromatum non inepte 
significantur; quales fuere Noah, Abra- 
ham, Isaac, Jacob, Moses, Job, David, 
Samuel, Eliseus, Daniel, aliique quam- 
plurimi ante legem et in lege; qui qui- 
dem omnes, veluti aromatum phiale sive 
areole, sanctissime justitia odores ac 
fructus suavissime oluerunt. Tunc enim 
paradisum triumphator ingressus est, cum 
ad inferos penetravit. Adest nobis ipse 
Deus hac in re testis, cum in cruce latroni 
(sese illi ipsi religiosissime commendanti) 
clementissime respondit, Hodie mecum 


492 '“ῃτῆσαι δὲ προσήκει, ποῦ ὑπὸ τὸν 


ida ’ « > - wD 
ἥλιον τυγχάνουσιν οἱ εὐσεβεῖς. εὔδηλον 


» > -~ L pad ‘ - yar “ 
ἔση ἐν τῷ παραδείσῳ. καὶ δεῖ εἰδέναι ὅτι 
μὲν ἱστορία τὸν παράδεισον ἐπὶ γῆς 
τὰς aN ᾿ς ἈΚ φ ve 
εἶναι διδάσκει. τινὲς δὲ ἔφησαν OTL καὶ ὁ 
15 ἘΣ ΚΑ ον Ἀν ΠΕ ΣκαΝ 
παράδεισος ἐν τῷ ἅδῃ τυγχάνει" διό φησι: 
Καὶ ὁ πλούσιος εἶδε τὸν Λάζαρον, ἀλλ᾽ 
αὐτός που κάτω τυγχάνων, ἐκεῖνον ἄνω 
που (μετ) Ἀβραὰμ ἐθεώρησε. ὕπως δ᾽ 
ἂν ἔχῃ ταῦτα, διδασκόμεθα καὶ ἐκ τοῦ 
παρόντος ῥητοῦ καὶ ἐκ πάσης τῆς θείας 
γραφῆς, ἐν εὐπαθείαις εἶναι τὸν εὐσεβῆ, 
τὸν δὲ ἄδικον ἐν τοῖς καταλλήλοις κολά- 
σεσιν. ἑτέροις δὲ ἔδοξε τὸν παράδεισον 
ἐν οὐρανῷ εἶναι. ὁ δὲ ἁπλοῦς ἐκκλησι- 
ven . > or ; 
αστὴς ἀκολουθήσει μᾶλλον TH ἱστορίᾳ. 
Olympiodor. in Ecclesiast. cap. iii. 





336 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
thief, This day shalt thou be with me in paradise. And 
it is to be known that the history teacheth paradise to be 
upon earth; but some have said that paradise also is in 
hades ; and therefore,” say they, ‘‘ the rich man saw Laza- 
rus; but he being somewhere below, beheld the other with 
Abraham somewhere above. Yet howsoever the matter goeth, 
this we are taught, as well out of Ecclesiastes as out of all 
the sacred Scriptures, that the godly man is in a good estate, 
and the wicked on the other side in torments. Others again 
have been of the mind that paradise is in heaven, &c.” 
Hitherto Olympiodorus. 

That ‘ Christ’s soul went into paradise,” “Doctor 
Bishop saith, being ‘ well understood, is true. For his 
soul in hell had the joys of paradise; but to make that an 
exposition of Christ’s descending into hell, is to expound 
a thing by the flat contrary of it.” Yet this ‘ ridiculous” 
exposition he affirmeth to be ‘received of most Protestants ;” 
which is even as true as that which he avoucheth in the 
same place, that this article of the descent into hell is to 
be found “ in the old Roman Creed expounded by Ruffi- 
nus;” where Ruffinus, as we have heard, expounding that 
Article, delivereth the flat contrary, that it is “ not found 
added in the Creed of the Church of Rome.” It is true, 
indeed, that more than ‘ most Protestants” do interpret 
the words of Christ uttered unto the thief upon the cross, 
Luke xxiii. 43, of the going of his soul into paradise ; 
where our Saviour meaning simply and plainly that he 
would be that day in *’heaven, Master Bishop would have 
him so to be understood as if he had meant that that day 
he would be in hell. And must it be now held more ridi- 
culous in Protestants to take hell for paradise, than in 
Master Bishop to take paradise for hell? Κατελθόντα eis 
cov be the words of the Apostles’ Creed in the Greek, and 
Κατελθὼν εἰς τὸν ἄδην, in the Symbol of *° Athanasius. 


493 Bishop’s Answer to Perkins’s Ad- | 


vertisement, p. 9. 

391 17 16 πη 5: 

495 Suarez. Tom. 11. in part. 111. Tho. 
Quest. xtv1. Art. 11, and Quest. 111. 
Art. 8. Disput. xi1ir. sect. 4. Bellarm. 


de Sanctor. Beatitud. lib. i. cap. 3. Test. | 


iv. See before, p. 240. 





496 Oper. Athanas. Tom. 11. p.39, edit- 
Greco-Lat. vel κατῆλθεν ἐν ἅδου, ut ha- 
betur in Horis B. Marie Virginis, se- 
cundum consuetudinem Romane Curie, 
Grece ab Aldo editis, sive, κατῆλθεν 
eis ἅδου. ut rectius habent editiones 
aliz. 


vit. | OF LIMBUS PATRUM. 5.97 
Some learned Protestants do observe, that in these words 
there is no determinate mention made either of ascending 
or descending, either of heaven or hell, taking hell according 
to the vulgar acception, but of the general only, under which 
these contraries are indifferently comprehended; and_ that 
the words, literally interpreted, import no more but this: 
HE WENT UNTO THE OTHER woRLD. Which is not “ to 
expound a thing by the flat contrary of it,” as Master 
Bishop fancieth; who may quickly make himself ridiculous 
in taking upon him thus to censure the interpretations of 
our learned linguists, unless his own skill in the languages 
were greater than as yet he hath given proof of. 

Master Broughton, (with whose authority he elsewhere 
presseth us, as of a man “ “esteemed to be singularly seen 
in the Hebrew and Greek tongues,”) hath been but too 
forward in maintaining that exposition which by Dr Bishop 
is accounted so ridiculous. In one place touching the term 
hell, as it doth answer the Hebrew sheol and the Greek hades, 
he writeth thus: ‘ “*He that thinketh it ever used for 
Tartara or Gehenna, otherwise than the term death may 
by synecdoche import so, hath not skill in Hebrew, or that 
Greek which breathing and live Grecia spake, if God hath 
lent me any judgment that way.” In “another place he 
allegeth out of Portus’s Dictionary, that the Macedonian 
Greek usually termed heaven haiden, and that our Lord’s 
Prayer in vulgar Greek saith, Our Father which art in 
hades. One of his acquaintance beyond the sea reporteth 
that he should deliver, that in “ **many most ancient manu- 
script copies” the Lord’s Prayer is found with this beginning, 
Πάτερ ἡμῶν ὁ ἐν don, Our Father which art in hades; 
which I for my part will then believe to be true, when I 
shall see one of those old copies with mine own eyes. But 
in the mean time for hades it hath been sufficiently declared 
before out of good authors, that it signifieth the ‘* place of 


497 


Bishop’s Preface to the second part 
of the Reformation of Perkins’s Catholic, 
p- 19. 

“8 Broughton in his Epistle to the 
Nobility of England, edit. ann. 1595, 
p- 38. 

“°° Require of consent, edit. ann. 1611, 

p- 21. 


500 Tnveniri insuper asserit in multis ve- 
tustissimis exemplaribus MSS. orationem 
Dominicam in hune modum: Ierep ἡμῶν 
ὁ ἐν ἅδη, Pater noster qui es in inferno, 
&c. Veteres quoque Macedones aliter 
orationem Dominicam nunquam precatos 
fuisse. Jo. Rodolph. Lavator. de De- 


scensu ad Inferos, lib. 1. part. 1. cap. 8, 


Y 


338 ANSWER TO A JESUIT’S CHALLENGE. {cHar. 


souls departed” in general, and so is of extent large enough 
to comprehend under it as well τὸν ἐν οὐρανῷ ἄδην, as Da- 
mascius speaketh, “‘that part of hades which is in heaven,” 
as that which by Josephus is called ἄδης σκοτιώτερος, 
the darker hades, and in the **Gospel τὸ σκότος τὸ ἐξώτερον, 
outer darkness; and therefore, as the word flesh, in the 
vulgar acception of the term, is opposed to fish, but as it 
is taken to express the Greek word σὰρξ, is of so ample 
a reach that it fetcheth within the compass thereof both the 
one and the other, (so that we say in 1 Cor. xv. 39, that 
there is one flesh of beasts, and another of fishes,) in like 
manner also the word hell, though in the vulgar use it be 
taken for that which is opposite to heaven, yet as it is 
applied to represent the signification of the Greek word 
dons, Master Broughton might well defend that it is of so 
large a capacity that heaven itself may be comprised within 
the notion thereof: heaven, I say, not considered as it is 
a place of life and perfection, nor as it shall be after the 
general resurrection, but so far forth only as death, the 
last enemy that shall be destroyed, hath any footing 
therein; that is to say, as it is the receptacle of the spirits 
of dead men held as yet dissevered from their bodies; which 
state of dissolution, though carried to heaven itself, 15. still 
a part of death’s *“victory and the saints’ °° imperfection. 
As for κατελθεῖν. the other word, in the Acts of the 
Apostles it is used ten times, and in none of all those 
places signifieth any descending from a higher place unto 
a lower, but a removing simply from one place unto another. 
Whereupon the vulgar Latin edition, which none of the 
Romanists “°** upon any pretence may presume to reject,” 
doth render it there by the general terms of *“abeo, *” venio, 
devenio, *supervenio; and where it retaineth the word 
*'\descendo, it intendeth nothing less than to signify thereby 
the lower situation of the place unto which the removal is 


61 Joseph. de Bello Judaic. lib. iii. | audeat vel presumat. Concil. Trident. 


cap. 25, p. 785. | Ses. 4. 
502 Matth. viii. 12, and xxii. 13, and | 507 Acts xiii. 4. 
xxv. 30. ' am ὈΟΘ ΠΑ οὐδ᾽ xvili.15) and ΣΕ ΕΗ ες 
503 1 Cor. xv. 26. | 79808 Acts 1x. 32. 
504 1 Cor. xv. 54, .55. | 10 Acts xi. 27, and xxi. 10. 
505 Hebr. xi. 40. 511 Acts viii. 5, and xii. 19, and xv. 1, 


Nemo illam rejicere quovis pretextu | and xvili. 22. 


vit. | OF LIMBUS PATRUM. 339 
noted to be made. If descending, therefore, in the Acts 
of the Apostles, imply no such kind of thing, what necessity 
is there that thus of force it must be interpreted in the 
Creed of the Apostles? Menelaus declared unto us, Bov- 
λεσθαι κατελθόντας ὑμᾶς γίνεσθαι πρὸς τοῖς ἰδίοις, saith 
King Antiochus in his epistle unto the Jews, 2 Maccab. xi. 29. 
Velle vos descendere ad vestros, it is in the Latin edition; 
whereby what else is meant but that they had a desire to 
go unto their own? So the Hebrew word 3), which an- 
swereth to this of descending, the Seventy do render by 
*Pépyona, °“ovepyoua, and "εἰσέρχομαι; and in the self- 
same place, and with the selfsame breath as it were, express 
it both by καταβαίνω and πορεύομαι, *descending and 
going; yea, by καταβαίνω and ἀναβαίνω too, ™ descending 
and ascending promiscuously. Ruth iii. 3, 6. I omit the 
phrases of descending in prelium, in forum, in campum, 
im amicitiam, in causam, &c. which are so usual in good 
Latin authors; yea, and of ‘ descending into heaven” it- 
self, if that be not a jest which the poet breaketh upon 
Claudius : 


517 Preecordia pressit 
Ille senis, tremulumque caput descendere jussit 
In celum. 


But sure I am that the daughter of Jephtha spake in sad 
earnest what is related in the book of **Judges, ΠΙΣΟΝῚ 
Ὁ» ΠΤ» which the Seventy render, καὶ πορεύσομαι, 
καὶ καταβήσομαι ἐπὶ τὰ opy’ Tremellius, ut abeam descen- 
dens in istos montes, ““ that I may go and descend unto 
those mountains:” a like place whereunto is found in the 
same book, where it is said that three thousand men of 
Judah ὍΔ yhoo spyordx ry, descended unto the top 
of the rock Etam. 


12 1 Sam. xxix. 4, and 2 (or 4) Kings 
ii. 2. 

513 Joshua xvi. 3. 

514 ] Sam. xxvi. 6. 

18 Gen. xviii. 4 and 5: Ei μὲν οὖν ἀπο- 
στέλλῃς τὸν ἀδελφὸν ἡμῶν μεθ’ ἡμῶν, 
καταβησόμεθα:" εἰ δὲ μὴ ἀποστέλλῃς τὸν 
ἀδελφὸν ἡμῶν μεθ᾽ ἡμῶν, οὐ πορευσό- 
μεθα. 


516 Ruth iii. .: Καὶ ἀναβήσῃ ἐπὶ τὸν 
ἅλω. Et6: Kai κατέβη εἰς τὸν ἅλω. 
Atque in uno et eodem versu Jone ἱ. 8: 
Kai κατέβη els ᾿Ιόππην, καὶ εὗρε πλοῖον 
καὶ ἀνέβη εἰς αὐτό. 

517 Juvenal. Sat. vi. 

518 Judges xi. 37. 

519 Judges xv. 11: Descendentes ad 
scopulum petre Hethani. Tremel. 

ΧΡ 


340 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


Others add unto this, that the phrase of descending ad 
inferos is a popular kind of speech which sprung from the 
opinion that was vulgarly conceived of the situation of the 
receptacle of the souls under the earth, and that, according 
to the rule of Aristotle in his Topics, we must speak as 
the vulgar, but think as wise men do. Even as we use to 
say commonly that the sun is under a cloud, because it 
is a vulgar form of speech, and yet it is far enough from 
our meaning for all that to imagine the cloud to be indeed 
higher than the sun. So Cicero, they say, wherever he 
hath occasion to mention any thing that concerneth the 
dead, speaketh still of inferi, according to the vulgar phrase, 
although he misliked the vulgar opinion which bred that 
manner of speaking, and professed it to be his judgment that 
«© the souls when they depart out of the body are carried 
up on high,” and not downward unto any habitations under 
the earth. So Chrysostom and Theophylact think, that the 
Apostle termed the death and hell unto which our Saviour 
did descend the lower parts of the earth, Ephes. iv. 9, 
“aro τῆς τῶν ἀνθρώπων ὑπονοίας, * from the common 
opinion of men; as in the translation of the holy Scripture 
St Jerome sheweth that we use the names of Arcturus and 
Orion, not approving thereby the ridiculous and monstrous 
figments of the poets in this matter, but expressing the 
Hebrew names of these constellations ‘“ by the words of 
heathenish fables,” because ‘*°**we cannot understand that 
which is said but by those words which we have learned 
by use and drunk in by error.” 

And just so standeth the case with this word hades, 
which in the dictionary set out with the Complutense Bible 
anno 1515, for the understanding of the New Testament, is 
interpreted infernus and Pluto. This Pluto the heathen 
feigned to be the god of the dead under the earth, the 
Grecians terming him so ἀπὸ τοῦ πλούτου, as the Latins 
Ditem a divitiis, from riches, “because that all things 
coming to their dissolution, there is nothing which is not 


520 Animos cum e corpore excesserint 523 Qui non possumus intelligere quod 
in sublime ferri. Cicer. Tusculan. Quest. | dicitur, nisi per ea vocabula que usu di- 
lib. i. dicimus, et errore combibimus. Hieronym. 

521 Chrysost. in Ephes. Homil. xt. | lib. ii. in Amos cap. v. 


522 Theophylact. in Ephes. cap. iv. _ 4 Phurnutus de Nat. Deor. in Plutone. 


VIII. | OF LIMBUS PATRUM. 341 
at last brought unto him and made his possession.” ‘Thus 
Homer and Hesiod, with *’Plato and others after them, 
say that Rhea brought forth three sons to Saturn, Jupiter, 


Neptune, 


"I pOimov τ᾽ ᾿Αἴδην, ὃς ὑπὸ χθονὶ δώματα ναίει 
nV, x Μ a 


Νηλεὲς ἦτορ ἔχων, 


‘*and mighty Hades, who inhabiteth the houses under the 
earth, having a merciless heart;” for that attribute doth 
Hesiod give unto him, because death spareth no man. So 
Homer : 


“TT ρίτατος δ᾽ ᾿Αἴδης ἐνέροισιν ἀνάσσων" 
which is also the description that Hesiod maketh of him 
in that verse, 


ST peor ᾿Αἴδης δ᾽ ἐνέροισι καταφθιμένοισιν ἀνάσσων; 


“ Hades was afraid, who reigneth over them that lie dead 
in the earth.” Philo Byblius relateth out of Sanchoniathon, 
a more ancient writer than either Homer or Hesiod, not 
only that he was the son of Saturn and Rhea, but also 
that **his father did canonize him after his death, and that 
the Pheenicians call him both Pluto and Muth, which an- 
swereth to the Hebrew my, and in their language signifieth 
death. The Grecians, who had from the Pheenicians their 
first gods as well as their first letters, tell us further that 
this *° Hades, or Pluto, was he who shewed men those things 
that did concern “ burials, and funeral rites, and honours 
of the dead, of whom no such care was had before his 
time; and that for this cause he was esteemed the god 
that bare rule over the dead, the dominion and care of them 


29 Plato in Gorgia. 

°26 Hesiod. in Theogonia. 
527 Homer. Iliad. xv. 

°°8 Hesiod. Theogon. 

529 “Ἕτερον αὐτοῦ παῖδα ἀπὸ Ῥέας 
ὀνομαζόμενον Μοὺθ ἀποθανόντα ἀφιεροῖ. 
Θάνατον δὲ τοῦτον καὶ Πλούτωνα Φοίνι- 
kes ὀνομάζουσι. Phylo Bybl. lib. ii. Hist. 
Pheenic. apud Euseb. lib. ii, Praparat. 
Evangelic. p. 25. 


530 Tov δ᾽ Ἅδην λέγεται Ta περὶ Tas 
Tapas καὶ Tas ἐκφορὰς Kai τιμὰς τῶν 
τεθνεώτων καταδεῖξαι, τὸν πρὸ ποῦ 
χρόνον μηδεμίας οὔσης ἐπιμελείας περὲ 
αὐτούς" διὸ καὶ τῶν τετελευτηκότων ὁ 
Θεὸς οὗτος παρείληπται κυριεύειν, ἀπο- 
νεμηθείσης τὸ παλαιὸν αὐτῷ τῆς τούτων 
ἀρχῆς καὶ φροντίδος. Diodor. Sicul. 
Bibliothec. lib. vy. p. 337, edit. Graco- 
Lat. 


342 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 


being assigned unto him by antiquity.” Whence we may see 
how the word hades with them was transferred to signify 
death, which was the name that the Phcenicians gave him, 
together with the place into which either the bodies (of the 
solemn sepulture whereof he was thought to have first shewed 
the way) or the souls (over which he was imagined to have 
the sovereignty) of dead men were received. 

Now that κατελθεῖν εἰς ἄδου, in the Creed, is a phrase 
taken from the heathen and applied to express a Christian 
truth, the very grammatical construction may seem to in- 
timate, where the noun is not put in the accusative case, 
as otherwise it should, but after the manner of the Greeks 
“lin the genitive case, implying the defect of another word 
necessary to be understood; as if it had been said, He 
went unto the place or house of hades, as the poets use 
to express it, sometimes defectively εἰς aicao, and sometimes 
more fully **eig aidao δόμον or ™dduous, ‘ into the house 
or chambers of hades.” Thus, then, they that take hades 
for the common receptacle of souls, do interpret the context 
of the Creed, as Cardinal Cajetan before did the narration 
of Moses touching Abraham’s giving up the ghost, being 
gathered to his people, and being buried, Gen. xxv. 8, 9, 
that the article of the “death” is to be referred to the 
whole manhood and the dissolution of the parts thereof, 
that of the ““ burial” to the body separated from the soul, 
and this of the ‘* descending into hades” to the soul sepa- 
rated from the body; as if it had been said, He suffered 
death truly by a real separation of his soul from his body, 
and after this dissolution the same did befal him that useth 
to betide all other dead men; his lifeless body was sent 
unto the place which is appointed to receive dead bodies, 
and his immortal soul went unto the other world, as the 
souls of other men use to do. 

Having now declared how the Greek hades (and so the 
Latin inferi and our English hell) is taken for the place 
of the bodies and of the souls of dead men severally, it 
followeth that we shew how the common state of the dead 


531 Tta Apollodorus, lib. i. Bibliothece, 982 Eis ‘Aiéao δόμον κατέβα. Pindar. 
de Orpheo: κατῆλθεν εἰς ἄδου, h.e. ad | Pyth. Od. 111. 
Plutonis descendit, ut vertit Latinus in- 533 Νὺν δὲ σὺ μὲν ἀΐδαο δόμους ὑπὸ 


terpres, Benedictus Agius Spoletinus. κεύθεσι γαίης Epxeat. Homer. Iliad. yx. 


vill. | OF LIMBUS PATRUM. 343 


is signified thereby, and the place in general which is an- 
swerable unto the parts of the whole man thus indefinitely 
considered in the state of separation. Concerning which 
that place of Dionysius, wherein he setteth forth the sig- 
nification of our being dead and buried with Christ by 
baptism, is to be considered: ““ *Forasmuch as death is 
in us not an utter extinguishment of our being, as others 
have thought, but a separation of the united parts, bringing 
them unto that which is to us invisible; the soul as being 
by the deprivation of the body made unseen, and the body 
as either being covered in the earth, or, by some other of 
the alterations that are incident unto bodies, being taken 
away from the sight of man, the whole covering of the 
man in water is fitly assumed for an image of the death 
and burial which is not seen.” Thus Dionysius concerning 
the separation of the united parts by death, and the bringing 
of them unto that which is “ invisible;” “according where- 
unto, as his paraphrast Pachymeres noteth, “it is called 
hades, that is to say, an invisible separation of the soul 
from the body.” And so indeed we find as well in foreign 
authors, as in the Scriptures and the writings of the Greek 
and Latin Fathers, that hades and inferi are not only taken 
in as large a sense as death, (and so extended unto all 
men indifferently, whether good or bad), but are likewise 
oftentimes indifferently used for it. For proof whereof 
out of heathen authors, these testimonies following may 
suffice : 


nt. 
586 Αἴδα τοι λάθεται 


ἄρμενα πράξας ἀνὴρ, 


saith Pindarus. ‘* The man that doth things befitting him 
forgetteth hades ;” meaning, that the remembrance of death 
doth no whit trouble him. And again: 


584 ᾽Ε πειδὴ θάνατός ἐστιν ἐφ᾽ ἡμῶν οὐ | ἀφανιζόμενον᾽ οἰκείως ἡ δι’ ὕδατος ὁλικὴ 
τῆς οὐσίας ἀνυπαρξία, κατὰ πὸ δόξαν | κάλυψις εἰς τὴν τοῦ θανάτου καὶ τοῦ 
τῆς ταφῆς ἀειδοὺς εἰκόνα παρείληπται. 
Dionys. Ecclesiast. Hierarch. cap. 2. 

535 Kata τοῦτο γὰρ Kal ἅδης λέγεται, 


ἑτέροις, ἀλλ᾽ ἡ τῶν ἡνωμένων διάκρισις, 
εἰς τὸ ἡμῖν ἀφανὲς ἄγουσα" τὴν ψυχὴν 
μὲν ὡς ἐν στερήσει σώματος ἀειδῆ γιγνο- 
μένην, τὸ σῶμα δὲ, ὡς ἐν γῇ καλυπτόμε- τοῦτ᾽ ἔστιν, ὁ ἀφανὴς χωρισμὸς ψυχῆς 
νον, ἢ Kal’ ἑτέραν τινὰ τῶν σωματοειδῶν ἀπὸ σώματος. Georg. Pachymer, ibid. 
ἀλλοιώσεων, ἐκ τῆς κατ᾽ ἄνθρωπον ἰδέας 586 Pindar. Olymp. Od. vitt. 


344 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
537 To} 4 Ἢ yy 
οιαισιν opyats ευχέεται 
> , A = 
ἀντιάσας ἀΐδαν “η- 
/ / 
pas τε δέξασθαι πολιὸν 


ε > ΄σ 
o KXeovikov παῖς. 


«6. son of Cleonicus wisheth that with such manners 
he may meet and receive hades (that is, death) and hoar 
old age.” The like hath Euripides in his Alcestis: 





, «Ὁ 
πλησίον ᾷοας, 
~ ΔΩ a roy. \ τ ’ 
Σκοτία δ᾽ ἐπ᾽ ὕσσοισι νὺξ εφερπει. 


— Death is near hand, 
And darksome night doth creep upon mine eyes. 


and another poet, cited by ** Plutarch: 


Ὦ θάνατε παιὰν ἰατρὸς μόλοις" 


\ \ A say 1 SY > 
Atuyv yap ὄντως αἴθας αν aiav. 


“QO death, the sovereign physician, come; for hades is 
in very truth the haven of the earth.” So the saying, 
that ‘‘ the best thing were never to have been born, and 


the next to that to die quickly,” is thus expressed by 
Theognis in his Elegies: 


« , \ ‘ ΄ > "΄ 
°° Πάντων μὲν μὴ φῦναι επιχθονίοισιν ἄριστον: 
Myo’ ἐσιδεῖν αὐγὰς ὀξέος ἠελίου" 
/ ded 7 / »Λ τὸ 
Φύντα δ᾽ ὅπως ὦκιστα πύλας aloao περῆσαι, 


Καὶ κεῖσθαι πολλὴν γῆν ἐπαμησάμενον. 


Sophocles, in the beginning of his Trachinie, bringeth 
in Deianira affirming, that howsoever it were an old saying 
among men, that none could know whether a man’s life 
were happy or unhappy “ before he were dead,” yet she 


knew her own to be heavy and unfortunate ‘ before she 
went to hades :” 


᾽ δ ΠΝ \ ᾽ , a A 
Eyw ὁὲ Tov ἐμὸν, Kai πρὶν εἰς ἄδου μολεῖν, 


"Εξοιδ᾽ ἔχουσα δυστυχῆ τε καὶ βαρύν. 


°*7 Pind. Isthm. Od. vi. 5838. Plutarch. de Consolat. ad Apollon. 839 ΑἹ. Ἀρχὴν. 


VIII. | OF LIMBUS PATRUM. 345 


where πρὶν εἰς ἄδου μολεῖν is the same with πρὸ θανάτου, 
before death; as both the ancient Scholiast and the matter 
itself doth shew. So in his Ajax: 


σ / ~ 
Κρείσσων γὰρ aoa κεύθων, ἢ νοσῶν μάταν. 


“ΗΘ is better that lieth in hades,” that is to say, he that 
is dead, ὁ τεθνηκὼς, as the Scholiast rightly expoundeth it, 
“‘than he that is sick past recovery:” and in his Anti- 
gone : 


Μητρὸς δ᾽ ἐν ἄδου καὶ πατρὸς κεκευθότοιν, 


᾿ A ? , J Δ od 
Οὐκ ἐστ ἀδελφὸς ὕστις ἂν βλαστοῖ ποτέ. 


‘“¢ My father and mother being laid in hades, it is not possi- 
ble that any brother should spring forth afterward.” Where- 
with *°Clemens Alexandrinus doth fitly compare that speech 
of the wife of Intaphernes in ™! Herodotus: Πατρὸς δὲ καὶ 
μητρὸς οὐκ ἔτι μεῦ ζωόντων, ἀδελφεὸς ἂν ἄλλος οὐδενὶ τρόπῳ 
γένοιτο, ““ My father and mother being now no longer living, 
another brother by no manner of means can be had.” So 
that ev ἅδου κεκευθότοιν ΟΥ τετευχότοιν, being in hades, 
with the one, is the same with οὐκ ἔτι ζωόντων, not now 
living, in the other; or, as it is alleged by Clemens, οὐκ ἔτ᾽ 
ὄντων, not now being, which is the Scripture phrase of 
them that have left this world, Gen. v. 24, and xtii. 36; 
Psalm xxxix. 13; Jer. xxxi. 15, and xtix. 10; used also by 
Homer, in his Beeotia: 


᾽ \ wy? δή γος , UY? oy 
Ov yap er Οἰνῆος μεγαλήτορος υἱέες ἦσαν, 
Οὐδ᾽ ap ET αὐτὸς ἔην, θάνε δὲ ξανθὸς Μελέαγρος. 


Touching the use of the word next in the Scriptures, 
thus writeth Jansenius, expounding those words, Proverbs 
xv. 11, Hell and destruction are before the Lord: how much 
more then the hearts of the children of men? “°It is to 
be known, that by hell and destruction, which two in the 
Scriptures are often joined together, the state of the dead 


49 Clem. Stromat. lib. vi. scripturis sepe conjunguntur, significatur 
51 Herodot. Histor. lib. iii, | status mortuorum; et non solum damna- 
°*2 Sciendum quod per infernum (pro | torum, ut nos fere ex his vocibus auditis 
quo dictio Hebraica proprie significat | concipimus, sed in genere status defunc- 
sepulchrum) et perditionem, que duo in | torum. Cornel. Jansen. in Proverb. xv. 


346 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


is signified, and not of the damned only, as we commonly 
do conceive when we hear these words, but the state of the 
deceased in general.” So °*Sanctius the Jesuit, with Sa his 
fellow, acknowledgeth that hell in Scripture is frequently 
taken for death. ‘Therefore are these two joined together, 
Rev. i. 18, 7 have the keys of hell and of death, or, as other 
Greek copies read, agreeably to the old Latin and A thi- 
opian translation, of death and of hell; and Isaiah xxviii. 15, 
We have made a covenant with death, and with hell we 
are at agreement. Where the Septuagint, to shew that 
the same thing is meant by both the words, do place the 
one in the room of the other after this manner: We have 
made a covenant with hell, and with death an agreement. 
The same things likewise are indifferently attributed unto 
them both; as that they are unsatiable and never full, 
spoken of hell, Proverbs xxvii. 20, and of death, Habakkuk 
ii. 5. 80 the gates of hell, Isaiah xxxvili. 10, are the gates 
of death, Psalm ix. 13, and ον]. 18. The not being justi- 
fied until hell, or hades, Ecclesiastic. 1x. 17, the same with 
not having their iniquity remitted until death, Isaiah xxii. 
14. And therefore where we read in the Book of Wisdom, 
4 Thou leadest to the gates of hell and bringest back 
again, the vulgar Latin translateth it, °° Thow leadest 
to the gates of death and bringest back again. So the 
sorrows of death, Psalm xviii. 4, are in the verse following 
termed the sorrows of hell: and therefore the Seventy, as 
hath been shewed, translating the selfsame words of David, 
do in the Psalm render them the sorrows of hell, and in 
the history, 2 Sam. xxii. 6, where the same Psalm is repeated, 
the sorrows of death. Whence also that difference of read- 
ing came, Acts ii. 24, as well in the copies of the text as 
in the citations of the ancient Fathers; which was the less 
regarded, because that variety in the words bred little or 
no difference at all in the sense. Therefore Epiphanius in 
one place, having respect to the beginning of the verse, 
saith that Christ loosed °“wdivas θανάτου, the sorrows of 
death; and yet in another, citing the latter end of the verse, 


HsiGaspee sanct.§ ἢ Act) ar. isect: 545 Deducis ad portas mortis et reducis. 
56. | Latin. ibid. 
544 Κατάγεις εἰς πύλας ἅδου, Kal ava- 546 Epiphan. in Anacephaleosi, p. 531, 


yes. Sapient. xvi. 1%. edit. Grec. 


vit. | OF LIMBUS PATRUM. 347 
because it was not possible he should be holden by it, 
addeth this explication thereunto, δῖ τουτέστιν ὑπὸ TOU ἅδου, 
that is to say, by hell. And the author of the sermon upon 
Christ’s passion, among the works of Athanasius, one where 
saith, that he loosed the sorrows of *“hell, and other where, 
that he loosed the sorrows of *death. Unto whom we 
may adjoin Bede, *’who is in like manner indifferent for 
either reading. 

In the Proverbs, where it is said, There is a way 
which seemeth right unto a man, but the end thereof are 
the ways of death, Proverbs xiv. 12, and xvi. 25, the 
Seventy in both places for death put πυθμένα doov, the 
bottom of hell; and on the other side, where it is said, 
Thou shalt beat him with the rod, and shalt deliver his soul 
from hell, Proverbs xxiii. 14, they read, τὴν ψυχὴν αὐτοῦ ἐκ 
θανάτου ῥύσῃ» Thou shalt deliver his soul from death. So 
in Hosea xiii. 14, where the Hebrew and Greek both read, 
I will deliver them from the hand of hell, the vulgar Latin 
hath, De manu mortis liberabo eos, “1 will deliver them from 
the hand of death;” which St Cyril of Alexandria sheweth 
to be the same in effect; for ‘**!he hath redeemed us,” 
saith he, “from the hand of hell,” that is to say, ‘ from 
the power of death.” So out of the text, Matth. xvi. 18, 
Eusebius noteth that the Church doth “ °**not give place to 
the gates of pearu, for that one saying which Christ did 
utter, Upon this rock I will build my Church ; and the gates 
of HELL shall not prevail against it.” St Ambrose also 
from the same text collecteth thus, that ““ °**faith is the 
foundation of the Church; for it was not said of the flesh of 
Peter, but of the faith, that the gates of pEaTH should not 
prevail against it; but the confession (of the faith) over- 


547 Td. in Anchorato, p.484. Vide etiam 552 "ANN οὐδὲ ταῖς Tov θανάτου πυλαῖς 
eund. contra Ariomanit. Heres. 1Χ1Χ. 
p- 337. 


Β » Rah ee ἢ > 
UTOXWPOVTA, Ola μίαν ἐκείνην, ἣν αὐτὸς 


: ? te ARNG ἢ: τυ Oey 
ἀπεφήνατο λέξιν, citwy, Ἐπὶ τῆν πέτραν 


548 Athanas. Oper. Greco-Lat. Tom. 
1. p. 801. 

549 Thid. p. 805. 

559 Solutos per Dominum dicit dolores 
inferni, sive mortis. Bed. Retract. in 
Act. cap. ii. 

55. Λελύτρωται δὲ ἡμᾶς EK χειρὸς ἅδου, 
τουτέστιν, ἐκ τῆς τοῦ θανάτου KaTadu- 
ναστείας. Cyril. in Hoseam, p. 371. 


οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαε 
ἅδου οὐ κατισχύσουσιν αὐτῆς. Euseb. 
Preparat. Evangelic. lib. i. p.7. 

553 Fides ergo est ecclesia fundamen- 
tum. Non enim de carne Petri, sed de 
fide dictum est, quia porte mortis ei non 
prevalebunt; sed confessio vicit infer- 
num. Ambros. de Incarnat. Sacrament. 
cap. 5. 


ANSWER TO A JESUITS CHALLENGE. 


348 | cHAP. 


came HELL.” The ‘dissolution of the soul from the 
body,” saith Chrysostom, ‘‘is not only called death, but 
hell (or hades) also. For listen to the Patriarch Jacob 
saying, Ye shall bring mine old age with sorrow to hell, 
Gen. xii. 38; and the Prophet again, Hell hath opened 
her mouth, Isaiah v. 14; and again, another Prophet saying, 
He will deliver me from the lowest hell, Psalm txxxvi. 13; 
and in many places shall you find in the Old Testament 
that our translation from hence is called death and _ hell.” 

So Theodoret noteth that the *’name of hell is given 
unto death in that place, Cantic. viii. 6, Love is strong 
as death, jealousy is hard or cruel as hell; which in the 
writings of the Fathers is a thing very usual. Take the 
poems of Theodorus Prodromus for an instance, where, de- 
livering a history out of the life of St Chrysostom of a 
woman that had lost four of her sons, he saith that they 
four were gone unto hades, 


, 3. ΜΝ ? Ara 
πέντ᾽ ἔτεκες, GAN Αἴδοςδε 


€ , ΄ Nene , ᾽ , , 
Οἱ πίσυρες mete ar, καὶ ὁ TEMTTOS αγχοθι ποτμου. 


And relating how St Basil had freed the country of Cappa- 
docia from a famine, thus he expresseth 1: 


Ἄσξε σε, Καππαδόκη, πείνης βρόχος, ἀμφὶ δὲ χεῖλος 
Βάψε λυγροῦ θανάτοιο" χέρες δ᾽ aryvat Βασιλείου 


Ἅρπασαν ἔκ σ᾽ ᾿Δΐδαο. 


And shewing how Gregory Nazianzen, when he was a child, 
was recovered from death by being brought to the Com- 
munion Table, he saith he was brought unto the sun from 


hades : 


Kai τάχ ἂν εξ ᾿Αἴδαο μεθίζεται ηέλιόνδε. 


θάνατον καὶ ἅδην καλουμένην τὴν ἐντεῦ- 
θεν μετάστασιν. Chrysost. Serm. 11. in 
Pascha. Tom. ν. edit. Savil. p. ὅ8. ἢ. 
Vide et Serm. Lxxxr. in nomen Ce- 
miterii et Crucem, ibid. p. 563. lin. 


554 Οὐ μόνον δὲ θάνατος ἐκαλεῖτο ἡ διά- 
λυσις τῆς Ψυχῆς ἀπὸ τοῦ σώματος, 
NS eis 7 ἢ ΤᾺΣ ΕΣ 
ἀλλὰ καὶ ἅδης. Ἄκουε yap τοῦ μὲν 
πατριάρχου Ιακωβ λέγοντος, Κατάξετε 
τὸ γηρὰς μου μετὰ λύπης εἰς ἅδου" τοῦ δὲ 


προφήτου πάλιν, "Exavev ὁ ἅδης τὸ στό- 
μα αὑτοῦ" καὶ πάλιν ἑτέρου προφήτου 
λέγοντος, ἹΡύσεταίμε ἐξ ἅδου κατωτάτου. 
καὶ πολλαχοῦ εὑρήσεις ἐπὶ τῆς παλαιᾶς 


35, 36. 

°°° Infernum autem ex opinione, quz 
invaluit, usurpavit; hoc etiammortinomen 
imponens, Theod. in Cantic. viii. 


viit. | OF LIMBUS PATRUM. 349 

Gregory himself likewise in his poems, setting out the 
dangers of a seafaring life, saith that ‘the greater part 
of them that sail the seas is in hades;” and the Grecians, 
in their prayer for the time of the plague, complain that 
‘© 7all are taken together miserably, and sent unto hades.” 
Basil of Seleucia, speaking of the translation of Enoch and 
Elias, saith in one place, that ‘ **Enoch remained out of 
death’s net, Elias obeyed not the laws of nature ;” and in 
another, that ‘ *’Elias remained superior to death, Enoch 
by translation declined hades,” making death and hades to 
be one and the same thing. So he maketh Elias to pray 
thus at the raising of the widow’s son: “ **’Shew, O Lord, 
that death is made gentle towards men; let it learn the 
evidences of thy humanity; let the documents of thy good- 
ness come even to hades.” And as he there noteth that 
‘1death received an overthrow from Elias, so in another 
place he noteth, that *’hades received a like overthrow by 
Curist’s raising of the dead. Whereupon he bringeth in 
St Peter using this speech unto our Saviour: ‘Shall death 
make any youthful attempt against thee, whose voice hades 
could not endure? The other day thou didst call the widow's 
son that was dead, and death fled, not being able to accom- 
pany him unto the grave whom he had overcome: how 
shall death therefore lay hold on him whom it feareth ?” 
and our Saviour himself speaking thus unto his disciples: 
‘© 17 will arise out of the grave, renewing the resurrection ; 


56 Tlovromépwv τὸ πλέον εἰν ἀΐδῃ. 561 Ὃ κατ᾽ ἀνθρώπων ἀήττητος θάνα- 


Nazianz. Carm. xv. de Vite Itinerib. 
Tom. 11. edit. Greco-Lat. p. 91. 

597 TlavtTwy ὡπλῶς ὁμοῦ φθειρομένων 
ἐλεεινῶς, καὶ παραπεμπομένων τῷ ἅδῃ. 
Grec. Eucholog. fol. 197. 

558 "Bywy ἔμενεν ἔξω τῆς τοῦ θανάτου 
σαγήνης, Ἡλίας τοῖς τῆς φύσεως οὐχ 
ὑπήκουσε νόμοις. Basil. Seleuc. in Jonam, 
Orat. 11. p. 114. 

559 “Ἡλίας ἀνωτέρω θανάτου μεμένηκεν, 
᾽ἜἜνωχ μεταθέσει τὸν ἅδην ἐξέκλινε. Id.in 
illud, Eece ascendimus Hierosolym. p. 268. 

560 Δεῖξον, ὦ δέσποτα, καὶ θάνατον 
πρὸς ἀνθρώπους ἡμερούμενον, μανθανέτω 
τὰ τῆς σῆς φιλανθρωπίας γνωρίσματα, 
φθανέτω καὶ ἄχρις ἄδου Ta τῆς σῆς ἀγα- 
θότητος δόγματα. Id. in Eliam, p. 97. 





| 
Tal. 


τος, τὴν ἧτταν διὰ τὸν ᾿Ηλίαν ἐμάνθανε. 
Ibid. 

562 Νεκρὸς ἐξωριγνεῖτο τοῦ ἅδου τὴν 
Id. in illud, Eece ascendimus 
Hierosolym. p. 265. 


Ἢ 
ἧτταν. 


563 Κατὰ σοῦ νεανιεύσεται θάνατος, οὗ 
φώνην οὐκ ἤνεγκεν ἅδης; πρώην ἐκάλεσας 
πτηθνηκότα τὸν τῆς χήρας υἱὸν, 6 θάνατος 
ἔφυγεν, οὐδὲ μέχρι τοῦ τάφου παροδεῦ- 
σαι τῷ κεκρατημένῳ δυνάμενος. πῶς οὖν 
ὃν πεφόβηται, δέξεται θάνατος; Ibid. 
p- 208. 

564 Αναστήσομαι τάφου καινουργῶν 
τὴν ἀνάστασιν" διδάξω τὸν ἄδην διάδοχον 


περιμένειν ἀνάστασιν" ἐν ἐμοὶ γὰρ καὶ 


θάνατος παύεται, καὶ ἀθανασία φυτεύε- 


Ib. p. 267. 


350 ANSWER TO A JESUITS CHALLENGE. [ cHAP. 
I will teach hades that it must expect the resurrection to 
succeed it. For in me both death ceaseth and immortality 
is planted.” So saith St Cyril of Alexandria: “Christ was 
raised up for us; for he could not be detained by the gates 
of hades, nor taken at all by the bonds of death.” And 
therefore Cyril of Jerusalem, having said that our Saviour 
did ‘descend into hades,” doth presently add as an ex- 
planation thereof, κατῆλθε “γὰρ εἰς τὸν θάνατον, ““ for he 
did descend into death.” ‘*°* He descended into death as 
a man,” saith Athanasius. ‘*°*The divine nature,” saith 
Ruffinus, meaning the divine Person, “ by his flesh descended 
into death, not that according to the law of mortal men he 
should be detained of death, but that rising again by him- 
self he might open the gates of death.” ‘**When thou 
didst descend into death, O immortal Life,” say the Grecians 
in their Liturgy, “ thou didst then mortify hades, or hell, 
with the brightness of thy divinity.” 

And thus, if my memory do not fail me, (for at this 
present I have not the book which I used), is the article 
expressed in the Hebrew Creed which is printed with Potken’s 
50 ANthiopian Syllabary, nw 5x5 a, He descended into the 
shadow of death: where the Hebrew interpreter doth render 
hades by the shadow of death, as the Greek interpreters in 
that text, which by the *'Fathers is applied to our Saviour’s 
descent into hell, Job xxxvili. 17, do render the shadow of 
death by hades. For where the Hebrew hath ny oy pw, 
the gates of the shadow of death, they render Πυλωροὶ ἅδου 
ἰδόντες σε ἔπτηξαν, the keepers of the gates of hades, seeing 


7 ἀθάνατος, τότε τὸν ἅδην ἐνέκρωσας TH 
i] ᾽ 01) ρ 7) 


566 ᾿ᾳ γήγερται ὑπὲρ ἡμῶν ὁ Χριστός" 
οὐ γὰρ γέγονε κάτοχος ταῖς ἅδου πυλαῖς, 
οὔτε μὲν εἰς ἅπαν ἡλωτοῖς (leg. ἥλω Tots) 
ποῦ θανάτου δεσμοῖς. Cyril. Alexand. 
Glaphyr. in Genes. lib. v. p. 121. 

566 Cyril. Hierosol. Cateches. xiv. 

567 ‘Gs ἄνθρωπος eis τὸν θάνατον κατα- 
Bas. Athan. de Incarnat. Verbi, contra 
Gentes, p. 77. 

568 Divina natura in mortem per carnem 
descendit, non ut lege mortalium detine- 
retur a morte, sed ut per se resurrecturus 
januas mortis aperiret. Ruffin. in Expo- 
sit. Symbol. 


589 "Ore κατῆλθες πρὸς θάνατον, ἡ ζωὴ 


ἀστραπῇ τῆς θεότητος. Octoéch. Ana- 
stas. Grec. et Evang. Chrysostom. Latin. 
a Leone Thusco edit. 

570 Syllabar. Athiopic. quod habetur in 
quibusdam exemplaribus Psalterii, edit. 
Hebraic. Gree. Latin. et Ethiopic. in fol. 

571 Athanas. Orat. Iv. contra Arian. 
Tom. 1. edit. Greco-Lat. p. 291; Serm. 
in Passion. et Cruc. Dom. ibid. p. 80; 
Quest. 1. ad Antioch. Tom. 11. p. 321; 
Euseb. lib. v. Demonstrat. Evangelic. 
p- 155, et lib. x. p. 313, edit. Grec.; 
Cesarius, Dial. 111. p. 1132, edit. Basil. 
See before, p. 268. 


will | OF LIMBUS PATRUM. 351 


thee, shrunk for fear. “°?'The resurrection from the dead,” 
therefore, being ‘‘ the end” of our Saviour’s ‘ suffering,” as 
Eusebius noteth, and so the beginning of his glorifying, the 
first degree of his exaltation would thus very aptly answer 
unto the last degree of his humiliation; that, as his resur- 
rection is an “arising from the dead,” so his descending 
unto hades, or ad inferos, should be no other thing but 
“a going to the dead.” For further confirmation whereof 
let it be considered that St Jerome, in the vulgar Latin 
translation of the Bible, hath ad inferos deducentur, Kccle- 
siastes ix. 3, where the Hebrew and Greek read to the dead; 
and in like manner, Proverbs ii. 18, he hath ad inferos again, 
where OND is in the Hebrew, which being a word that 
sometimes signifieth the dead, and sometimes giants, the 
Seventy do join both together and read παρὰ τῷ don μετὰ 
τῶν “γηγενῶν, in hades with the giants. So in the Sibylline 
Verses cited by ** Lactantius, 


δ Τά , 
iva φθινομε νοισι Nadyon, 


*‘ that he may speak unto the dead,” is in Prosper trans- 
lated Ut inferis loquatur; and those other verses touching 
our Saviour’s resurrection, 


ὅδ [Καὶ τότ᾽ ἀπὸ φθιμένων ἀνακύψας εἰς cpaos ἥξει 


om ’ , ~ > \ e ὃ , 
Πρῶτος αναστάσεως κλητοις ἀρχὴν ὑπὸ εἰξας, 


“Then coming forth from the dead, &c.” are thus turned 
into Latin in Prosper: ἢ T’unc ab inferis regressus, ad lu- 
cem veniet primus resurrectionis principio revocatis ostenso, 
“Then returning from hell, he shall come unto the light, 
first shewing the beginning of the resurrection unto those 
whom he shall call back” from thence. For ‘ *’ Christ 
returning back a conqueror from hades unto life,” as Basil 
of Seleucia writeth, “‘ the dead were taught the reviving 
again unto life.” His “rising from the dead was the 


572 Τέλος δὲ τοῦ πάθους ἡ ἐκ νεκρῶν 577 Av’ ἧς (σαρκὸς) οἱ νεκροὶ τὴν εἰς 
ἀνάστασις ἦν. Eusebius, Demonstrat. | βίον ἀναβίωσιν ἐδιδάχθησαν, dv ἧς ἐξ 
Evangelic. lib. x. p. 307. ἅδου νικηφόρος πρὸς ζωὴν ἀνελήλυθε. 

578 Lactant. Institut. lib. iv. cap. 18. Basil. Seleuc. in Jonam, Orat. 11. 

574 Prosper. de Promiss. et Predict. 978 Ἢ δὲ (leg. δ᾽ ἐκ) νεκρῶν ἔγερσις ἐξ 
part. 111. cap. 20. ἅδου λύσις. Gregor. Nazianz. in Defini- 

575 Lactant. ut supra, cap. 19. tionib. lambic. xv. Tom. τι. edit. Greco- 


5768 Prosper. ut supra, cap. 29. Lat. p. 201. 


352 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
loosing of us from hades,” saith Gregory Nazianzen. ‘”” He 
was raised from hades, or from the dead, and raised me 
being dead with him,” saith Nectarius, his successor in the 
see of Constantinople. ‘Therefore is he called ‘ **°the first- 
begotten of the dead, because he was the first that rose 
from hades, as we also shall rise at his second coming,” 
saith the author of the Treatise of Definitions amongst the 
works of Athanasius. 

To lay down all the places of the Fathers wherein our 
Lord’s rising again from the dead is termed his rising again 
from hades, inferi, or hell, would be a needless labour: 
for this we need go no further than to the Canon of the 
Mass itself, where in the prayer that followeth next after the 
consecration, there being a commemoration made of Christ’s 
passion, resurrection, and ascension, the second is set out 
by the title ab inferis resurrectionis, ‘* of the resurrection 
from hell.” For as the *' Liturgies of the Eastern churches 
do here make mention τῆς ἐκ νεκρῶν ἀναστάσεως, of the 
resurrection from the dead; so those of the ** West retain 
that other title of the resurrection ab inferis, that is, τῆς 
ἐκ τοῦ ἄδου ἐγέρσεως, as it is in the Liturgy that goeth 
under the name of St Peter, or τῆς ἐκ τοῦ ἅδον ἀναστά- 
σεως, as it is in the Gregorian Office translated into Greek 
by Codinus. If then the resurrection from the dead be the 
same with the resurrection from hades, inferi, or hell, why 
may not the going unto hades, inferi, or hell, be inter- 
preted, by the same reason, to be the going unto the dead? 
whereby no more is understood than what is intimated in 
that phrase, which the Latins use of one that hath left this 
world, abiit ad plures, or in that of the Hebrews so fre- 
quent in the word of God, he **went, or was gathered 
unto his people, he went, or was gathered unto his fathers, 
which being applied unto a whole generation, Judges ii. 10, 
as well as in other places unto particular persons, must of 


519. }}xcitatus est ab inferis, meque mor- 
tuum simul excitavit. Nectar. Orat. in 
Theodor. Martyr. a Perionio convers. 

589 ἹΤροτότοκος γενόμενος ἐκ τῶν νε- 
κρῶν, διότι ἀνέστη πρῶτος ἐκ τοῦ ἅδου, 
καθὼς καὶ ἡμεῖς μέλλομεν ἀνίστασθαι ἐν 
τῇ δευτέρᾳ παρουσίᾳ. Ττδοί. 46 Definit. 
1. Oper. Athanas. Greco-Lat. p. 59 


81 Liturg. Jacobi, Marci, Clementis, 
Basilii, et Gregorii Theologi. 

582 Ambros. de Sacrament. lib. iv. cap. 
6; Offic. Ambrosian. Tom. 1.; Liturgic. 
Pameli, p. 802; Sacramentar. Gregorian. 
Tom. 11. p. 181. 

583 Gen. xxv. 8, compared with xv. 14, 
Numb. xx. 24, and xxvii. 13, ἅς. 


tintin ae 


vil. | OF LIMBUS PATRUM, 353 


necessity denote the common condition of men departed out 
of this life. 

Now, although death and hades, dying and going to 
the dead, be of near affinity one with the other, yet be 
they not the same thing properly, but the one a conse- 
quent of the other, as it appeareth plainly by the vision, 
Rey. vi. 8, where hades is directly brought in as a follower 
of death. ‘Death itself, as wise men do define it, “ is 
nothing else but the separation of the soul from the body,” 
which is done in an instant; but hades is the continuation 
of the body and soul in this state of separation, which 
lasteth all that space of time which is betwixt the day of 
death and the day of the resurrection. For as the state of 
«© “life is comprehended betwixt two extremes, to wit, the 
beginning thereof and the ending,” and there be “ **two 
motions in nature answerable thereunto, the one whereby 
the soul concurreth to the body,” which we *‘call genera- 
tion, ‘‘the other whereby the body is severed from the soul,” 
which we call death; so the state of death in like manner 
is contained betwixt two bounds, the beginning, which is 
the very same with the ending of the other, and the last 
end, the motion whereunto is called the resurrection, whereby 
the body and soul, formerly separated, are joined together 
again. Thus there be three terms here, as it were in a 
kind of a continual proportion, the middlemost whereof hath 
relation to either of the extremes; and by the motion to 
the first a man may be said to be natus, to the second 
denatus, to the third renatus. The first and the third 
have a like opposition unto the middle, and therefore are 
like betwixt themselves, the one being a generation, the other 
a regeneration; for that our Lord doth ‘call the last resur- 
rection the regeneration,” Matt. xix. 28, **St Augustine 
supposeth that “no man doubteth.” Neither would our 


84 Mortem nihil aliud esse definiunt 
sapientes, nisi separationem anime a cor- 
pore. Origen. Tractat. xxxv. in Matt. 
cap. xxvii. Vide Tertullian. de Anima, 
cap. 27 et 51, et August. de Civitat. Dei, 
lib. xiii. cap. 6. 

85 Ts ζωῆς ἡμῶν δύο πέρασιν ἑκατέ- 
ρωθεν διειλημμένης, τὸ κατὰ τὴν ἀρχὴν 
Φημὶ καὶ τὸ τέλος. Gregor. Nyssen. 
Orat, Catechetic. cap, 27. 


586 Toy δὲ Θεὸν φαμὲν ἐν ἑκατέρᾳ ye- 
γενῆθαι τῇ τῆς φύσεως ἡμῶν κινήσει, δι᾿ ἧς 
aj Te Ψυχὴ πρὸς τὸ σῶμα συντρέχει, TO TE 
σῶμα τῆς Ψυχῆς διακρίνεται. Ibid. cap.16. 

587 “H πρώτη κίνησις ἣν γένεσιν ὀνο- 
μάζομεν. Ibid. 

588 Regenerationem quippe hoc loco, 
ambigente nullo, novissimam resurrectio- 
nem vocat. Aug. contra duas Epist. Pe- 
lagian, lib. ili. cap. 3. 

Z 


354 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
Lord himself have been styled Ὁ πρωτότοκος ἐκ τῶν 
νεκρῶν, the first-born from the dead, unless the resurrec- 
tion were accounted to be a kind of a new nativity, whereof 
he himself was in the first place to be made partaker, 
that among all, or in all things, he might have the pre- 
eminence, the rest of *'the sons of God being to be children 
of the resurrection also, but in their due time, and in the 
order of post-natt. 

The middle distance betwixt the first and second term, 
that is to say, the space of life which we lead in this world 
betwixt the time of our birth and the time of our death, 
is opposite to the distance that is betwixt the second and 
third term, that is to say, the state of death under which 
man lieth from the time of his departure out of this life 
unto the time of his resurrection; and see, what difference 
there is betwixt our birth and the life which we spend here 
after we are born, the same difference is there betwixt death 
and hades in that other state of our dissohution. That 
which properly we call death, which is the parting asunder 
of the soul and the body, standeth as a middle term betwixt 
the state of life and the state of death, being nothing else 
but the ending of the one and the beginning of the other, 
and as it were a common mere between lands, or a com- 
munis terminus in a geometrical magnitude, dividing part 
from part, but being itself a part of neither, and yet be- 
longing equally unto either. Which gave occasion to the 
question moved by Taurus the philosopher, ‘ **When a 
dying man might be said to die; when he was now dead, 
or while he was yet living?” Whereunto Gellius returneth 
an answer out of Plato, “that his dying was to be attri- 
buted neither to the time of his life nor of his death, 
(because repugnances would arise either of those ways), but 
to the time which was in the confine betwixt both, which 
Plato calleth 70 ἐξαίφνης. a moment or an instant, and 


589. CRs ἴ. ὅς. 

590 "Os ἐστιν ἀρχὴ; πρωτότοκος ἐκ τῶν 
νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρω- 
τεύων. Coloss. i. 18. 

591 Luke xx. 36. 

“92 Quando moriens moreretur ; cum jam 
in morte esset, an tum etiam cum in vita 
foret. Taur. 


593 Plato neque vite id tempus, neque 
morti dedit (vidit quippe utrumque esse 
pugnans), sed tempori in confinio. Aul. 
Gel. Noct. Attic. lib. vi. cap. 13. 

594 Td yap ἐξαίφνης τοιοῦτόν τι ἔοικε 
σημαίνειν, ὡς ἐξ ἐκείνου μεταβάλλον εἰς 
ἕτερον (al. ἑκάτερον). Plato in Parme- 


| nide, p. 67. 


VIII. | OF LIMBUS PATRUM. ano 


denieth to be properly any part of time at all. Therefore 
death doth his part in an instant, as hath been said; but 
hades continueth that work of his, and holdeth the dead as 
it were under conquest until the time of the resurrection, 
wherein shall be brought to pass the saying that is written, 
O death, where is thy sting? O hades, where is thy victory ? 
For “these things shall rightly be spoken then,” saith 
Treneus, ‘“‘ when this mortal and corruptible flesh, (about 
which death is, and which is holden down by a certain 
dominion of death), rising up unto life, shall put on in- 
corruption and immortality; for then shall death be truly 
overcome, when the flesh that is holden by it shall come 
forth out of the dominion thereof.” Death, then, as it im- 
porteth the separation of the soul from the body, which 
is the proper acception of it, is a thing distinguishable 
from hades, as an antecedent from its consequent; but as 
it is taken for the whole state of death, and the domina- 
tion which it hath over the dead, (τῶν νεκρῶν δεσποτείαν, 
Basilius Seleuciensis calleth it in his Oration upon Elias), 
it is the selfsame thing that hades is, and in that respect, 
as we have seen, the words are sometimes indifferently put 
the one for the other. 

As therefore our Saviour, (that we may apply this now 
unto him), after he was fastened and lifted up on the cross, 
if he had come down from thence, (as *“the standers-by in 
mocking wise did wish him to do), might be truly said to 
have been crucified, but not to have died; so when he gave 
up the ghost and laid down his life, if he had presently 
taken it up again, he might truly be said to have died, 
but not to have gone to the dead, or to have been in 
hades. Wis remaining under the power of death until the 
third day made this good. Whom God did raise up, loosing 
the sorrows of death, **forasmuch as it was not possible 
that he should be holden of it, saith St Peter; and Christ 
being raised from the dead, dieth now no more: death 


595] Cor. xv. 54, 55. ea que continetur ab ea caro exierit de 
596 Hee juste dicentur tunc, quando | dominio ejus. Irenzus, lib. v. cap. 13. 
mortalis hee et corruptibilis caro, circa 597 Matt. xxvii. 40.-- 42, 
quam et mors est, que et quodam dominio 598 Καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι 
mortis pressa est, in vitam conscendens, | αὐτὸν ὑπ᾽ αὐτοῦ. Acts ii. 24. 
induerit incorruptelam et immortalitatem. 599 Θάνατος αὐτοῦ οὐκ ἔτι κυριεύει. 


Tunc enim vere erit victa mors, quando | Rom. vi. 9, 
Z2 


356 ANSWER FO A JESUITS CHALLENGE. [ cHAP. 


hath no more dominion over him, saith St Paul; implying 
thereby, that during the space of time that passed betwixt 
his death and his resurrection he was holden by death, and 
death had some kind of domination over him. And _there- 
fore Athanasius, (or whoever else was author of that writing 
to Liberius, the Roman Bishop,) having reference unto the 
former text, affirmeth that “ °“he raised up that buried” 
body of his, and ‘ presented it to his Father, having freed 
it from death, of which it was holden.” And Maximus, 
or he that collected the Dialogues against the Marcionites 
under the name of Origen, out of him, expounding the 
other text: ‘*®'Over whom, then, had death dominion ?” 
saith he: “ὁ for the saying that it hath no more dominion, 
sheweth that before it had dominion over him.” Not that 
death could have any dominion over “the Lord of life, 
further than he himself was pleased to give way unto it: 
but as, when death did at the first seize upon him, ““his 
life indeed was taken from the earth, yet “none could 
take it from him, but he laid it down of himself; so his 
continuing to be death’s prisoner for a time was ἃ volun- 
tary commitment only, unto which he freely yielded himself 
for our sakes, not any yoke of miserable necessity that death 
was able to impose upon him. For “’he had power to lay 
down his life, and he had power to take it again; yet 
would he not take it again before he had first not laid 
himself down only upon death’s bed, but slept also upon 
it, that arising afterward from thence he might become 
the first-fruits of them that slept. In which respect the 
“Fathers apply unto him that text of the Psalm, J laid 
me down and slept, I awaked, for the Lord sustained me, 
(Psalm iii. 5); and Lactantius that verse of Sibyl, 


500 "Eyeipas ἐκεῖνο TO ταφὲν, προσή- 607 Cyprian. Testimon. advers. Judzos, 
νεΎκε τῷ πατρὶ, ἐλευθερώσας ov ἐκρα- | lib. 11. sect. 24; Lactant. Institut. lib. iv. 
tetto θανάτου. Athanas. Rescript. ad | cap. 19; Ruffin. in Exposit. Symbol.; 
Liberium, Tom. 1. p. 397. Augustin. de Civit. Dei, lib. xvii. cap. 18; 


601 Tivos οὗν ἐκυρίευσεν ὁ θάνατος; τὸ | Cyrillus, cujus in hunc locum (in Catena 


yap εἰπεῖν, Οὐκ ἔτι κυριεύει, ἔδειξεν ὅτι | MS. Nicete Serronii) verba sunt ista: 


πρότερον ἐκυρίευσεν. Origen. Dialog. | ᾿Εκοιμήθη μὲν yap ἐπὶ τοῦ σταυροῦ, τὸ 

111: πνεῦμα τῷ πατέρι παραθέμενος, καὶ 
ΟΟΣ ἴθι τ Los 603 Acts villi. 33. | ὕπνωσεν ὕπνον τριήμερον ἐν τῷ τάφῳ 
eS ΠΟ πὶ κα [8 eps lipid? 


; a 
κατατεθείς. ἀνέστη δὲ TOU πατέρος αὐτὸν 


606 1 Cor. xv. 20. ἐκ τῶν πυλῶν τοῦ θανάτου ὑψώσαντος. 


Viit. | OF LIMBUS PATRUM. 357 


\ , ΄- , > e ~ 
Ka θανάτου μοιβᾶν τελεσει τρίτον ημαρ υπνωσας. 


‘The term of death he shall finish 
When he hath slept unto the third day.” 


His dying, or his burying at the farthest, is that which 
here is answerable unto his lying down; but his ταφὴ 
τριήμερος, or T ply LE POVUKTOS, as “Dionysius calleth it, his 
three days’ burial, and his continuing for that time in the 
state of death, is that which answereth unto his “sleeping, 
or being in hades. And therefore the Fathers of the fourth 
Council of Toledo, declaring how in baptism “ °'’the death 
and resurrection of Christ is signified,” do both affirm, that 
‘the dipping in the water is as it were a descension into 
hell, and the rising out of the water again a resurrection ;” 
and add likewise out of Gregory, with whom many other 
‘doctors do herein agree, that °the ‘ threefold dipping” 
is used to signify the ‘ three days’ burial.” Which differeth 
as much from the simple burial, or putting into the earth, 
as μετοικισμὸς doth from μετοικία, the transportation or 
leading into captivity from the detaining in bondage, the 
committing of one to prison from the holding of him there, 
and the sowing of the sced from the remaining of it in 
ground. 

And thus have I unfolded at large the general acceptions 
of the word hades and inferi, and so the ecclesiastical use 
of the word hell answering thereunto; which being severally 
applied to the point of our Saviour’s descent, make up 
these three propositions, that by the universal consent of 
Christians are acknowledged to be of undoubted verity: 
His dead body, though free from corruption, yet did descend 


608 Dionys. Ecclesiast. Hierarch.cap.2. | Leo. Epist.1v. cap. 3; Paschasius de 
609 TS δὲ ὑπνώσω, τῆς κατακλίσεως | Spiritu Sanct. lib. ii. cap. 5; Johan. 
ἐπίτασις ἐστίν. Euthym. in Psal. iv. 9. | Damascen. Orthodox. Fid. lib. iv. cap. 
610 Et ne forte cuiquam sit dubium hu- | 10; Germanus in Rer. Ecclesiast. Theo- 
jus simpli mysterium sacramenti, videatin | ria; Walafrid. Strab. de Reb. Eccle- 
eo mortem et resurrectionem Christi signi-  siast. cap. 26; Theophylact. in Johan. 
ficari. Nam in aquis mersio quasi in in- | cap. 11]. 
fernum descensio est; et rursus ab aquis | ®!2 Nos autem quod tertio mergimus, 
emersio resurrectio est. Concil. Toletan. | triduane sepulture sacramentasignamus ; 
Iv. cap. 5 (al. 6). ut dum tertio infans ab aquis educitur, 
511 Dionys. ut supra; Cyril. vel Johan. | resurrectio triduani temporis exprimatur. 
Hierosolymitan. Cateches. 11. Mystago- Concil. Toletan. ex Gregorio, lib. i. Re- 
gic.; Petrus Chrysologus, Serm. cxiir.; | gistri, Mpist. x11. 


358 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
into the place of corruption, as other bodies do. His soul, 
being separated from his body, departed hence into the 
other world, as all other men’s souls in that case use to 
do. He went unto the dead and remained for a time in 
the state of death, as other dead men do. There remaineth 
now the vulgar acception of the word hel/, whereby it is 
taken for the place of torment prepared for the devil and 
his angels; and touching this also all Christians do agree 
thus far, that Christ did descend thither, at leastwise in 
a virtual manner, as God ““ °is said to descend when he 
doth any thing upon earth, which being wonderfully done 
beyond the usual course of nature, may in some sort shew 
his presence,” or when he otherwise ‘ °vouchsafeth to 
have care of human frailty.” Thus when Christ’s “ °? flesh 
was in the tomb, his power did work from heaven,” saith 
St Ambrose. Which agreeth with that which was before 
cited out of the Armenians’ confession: ‘“ °'’ According to 
his body, which was dead, he descended into the grave ; 
but according to his piviniry, which did live, he overcame 
hell in the meantime ;” and with that which was cited out 
of Philo Carpathius, upon Cantic. v. 2, 7 sleep, but my 
heart waketh, “°"in the grave spoiling hell;” for which 
in the Latin collections that go under his name, we read 
thus: “°F sleep, to wit on the cross, and my heart 
waketh, when my piviniry spoiled hell, and brought rich 
spoils from the triumph of everlasting death overcome and 
the devil’s power overthrown.” The author of the imperfect 
work upon Matthew attributeth this to the divinity, not 
clothed with any part of the humanity, but naked, as he 
speaketh. Seeing the devils ‘°feared him,” saith he, 


613 Descendere dicitur, cum aliquid 
facit in terra, quod preter usitatum na- 
ture cursum mirabiliter factum prasen- 
tiam quodammodo ejus ostendat. Au- 
gustin. de Civit. Dei, lib. xvi. cap. 5. 

614 Pescendere dicitur Deus, quando 


meum vigilat, cum divinitas Tartara spo- 
liavit, et opima spolia retulit de triumpho 
superate mortis eterne atque dejecte 
diabolice potestatis. Philo Carpath. in 
Cantic. v. 

619 Quem in corpore constitutum timu- 


curam humane fragilitatis habere digna- 
tur. Aug. Serm. Lxx. de Tempore. 

615 Brat caro ejus in monumento, sed 
virtus ejus operabatur e celo. Ambros. 
de Incarnat. cap. 5. 

616 Supr. p. 907. 

17 Supr. p. 302. 


618 Eo dormio, in cruce scilicet, et cor 


8 





erunt, dicentes, Quid nobis et tibi, Jesu 
fili Dei excelsi2 venisti ante tempus tor- 
quere nos? quomodo nudam ipsam divi- 
nitatem contra se descendentem poterunt 
sustinere ? Ecce post tres dies mortis 
sue revertetur ab inferis, quasi victor de 
bello. Op. Imperf. in Matth. Homil. 
xxxv. Tom. 11. Chrysost. 


vit. | OF LIMBUS PATRUM. 359 
“while he was in the body, saying, What have we to do 
with thee, Jesus the Son of the High God? art thou 
come to torment us before owr time? how shall they be 
able to endure his NakED ὈΙΝΙΝΙΤῪ descending against 
them? Behold, after three days of his death he shall 
return from hell, as a conqueror from the war.” 

This conquest others do attribute to his cross, others 
to his death, others to his burial, others to the real descent 
of his soul into the place of the damned, others to his resur- 
rection; and extend the effect thereof, not only to the deli- 
very of the Fathers of the Old Testament, but also to the 
freeing of our souls from hell. From whence how men may 
be said to have been delivered who never were there, St 
Augustine declareth by these similitudes: ‘ °Thou sayest 
rightly to the physician, Thou hast freed me from this 
sickness, not in which thou wast, but in which thou wast 
like to be. Somebody else having a troublesome business, 
was to be cast into prison; there cometh another and 
defendeth him. What saith he when he giveth thanks? 
Thou hast delivered me from prison. A debtor was in 
danger to be hanged; the debt is paid for him; he is 
said to be freed from hanging. In all these things they 
were not; but because such were their deserts that unless 
they had been holpen there they would have been, they 
say rightly that they were freed thence, whither by those 
that freed them they were not suffered to be brought.” 
That Christ destroyed the power of hell, ™! spoiled princi- 
palities and powers, and made a shew of them openly, 
triumphing over them, is acknowledged by all Christians. 
Neither is there any who will refuse to subscribe unto that 
which Proclus delivered in his sermon before Nestorius, 
then Bishop of Constantinople, inserted into the acts of 
the Council of Ephesus: “He was shut up in the grave 


20 Recte dicis medico, Liberastime ab | tum esset, ibi essent ; inde se recte dicunt 


egritudine; non in qua jam eras, sed in 
qua futurus eras. Nescio quis habens 
causam molestam, mittendus erat in car- 
cerem; venitalius, defenditeum. Gratias 
agens, quid dicit? Eruistianimam meam 
decarcere. Suspendendus erat debitor: so- 
lutum est pro eo; liberatus dicitur de sus- 
pendio. In hisomnibusnon erant: sed quia 
talibus meritis agebantur, ut nisi subyen- 





liberari, quo per liberatores suos non sunt 
permissi perduci. August. in Psal. Lxxxv. 

621 Hphes. ii. 15. 

622 Ἔν τάφω KaTek\eleTo, καὶ τὸν οὐ- 
ρανὸν ἐξέτεινεν ὡσεὶ δέῤῥιν: ἐν νεκροῖς 
ἐλογίζετο, καὶ τὸν ἅδην ἐσκύλευεν. Ῥτο- 
cli. Cyziceni Episc. Homil. de Nativit. 
Domin. in Act. Concil. Ephes. part. 1. 
cap. i. edit. Rom. 


360 ANSWER TO A JESUIT’S CHALLENGE. [catap. 


who stretched out the heavens like a skin; he was reckoned 
among the dead and spoiled hell;” and that which St Cyril 
and the Synod of Alexandria wrote unto the same Nestorius 
concerning the confession of their faith, approved not only 
by the “third general Council held at Ephesus, but also 
by the ™ fourth at Chalcedon, and the **fifth at Constan- 
tinople: “ΤῸ the end that by his unspeakable power 
treading down death in his own, as the first and principal, 
flesh, he might become the firstborn from the dead, and 
the firstfruits of those that slept; and that he might make 
a way to man’s nature for the turning back again unto 
incorruption; by the grace of God he tasted death for all 
men, and revived the third day, spoiling hell:” all, I say, 
do agree that Christ spoiled, or, as they were wont to 
speak, harrowed hell; whether you take hell for that which 
keepeth the soul separated from the body, or that which 
separateth soul and body both from the blessed presence of 
him who is our true life; the one whereof our Saviour hath 
conquered by bringing in the resurrection of the body, the 
other he hath abolished by procuring for us life everlasting. 
Touching the manner and the means whereby hell was 
thus spoiled, is all the disagreement: the manner, whether 
our Lord did deliver his people from hell by way of pre- 
vention, in saving them from coming thither, or by way 
of subyention, in helping those out whom at the time of 
his death he found there: the means, whether this were 
done by his divinity, or his humanity, or both; whether 
by the virtue of his sufferings, death, burial, and resur- 
rection, or by the real descending of his soul into the place 
wherein men’s souls were kept imprisoned. That he de- 
scended not into the hell of the damned by the essence of 
his soul, or locally, but virtually only, by extending the 
effect of his power thither, is the common doctrine of 
"Thomas Aquinas and the rest of the school. Cardinal 


623 Act. Concil. Ephes. part. 1. cap. | καὶ ἀπαρχὶ) τῶν κεκοιμημένων. ὁδοποιήαῃ 
I ] PX μη, > Ἷ 


xxvi. edit. Rom. τε τῇ Tov ἀνθρώπου φύσει τὴν εἰς ἀφθαρ- 
624 Concil. Chalced. Act. v. σίαν ἀναδρομὴν, χάριτι θεοῦ ὑπὲρ παντὸς 
625 Quint. Synod. Constantinop. Col- ἐγεύσατο θάνατον, τριήμερος δὲ ἀνεβίω 

lat. vi. σκυλεύσας τὸν ἅδην. Synod. Alexandrin. 
626 γα yap ἀῤῥήτω δυνάμει πατήσας | Epist. ad Nestor. 

τὸν θάνατον, ws ἔν ye δὴ πρώτῃ TH ἰδίᾳ 627 Thom. in Sum, part. 111. Quest. 

σαρκὶ, γένηται πρωτότοκος ἐκ νεκρῶν, | 111. Art. 2 


ναι. OF LIMBUS PATRUM. 361 
Bellarmine at first held it to be “probable that Christ’s 
soul did descend thither, not only by his effects, but by 
his real presence also; but afterwards, ‘ ‘having considered 
better of the matter, he resolved that the opinion of Thomas 
and the other schoolmen was to be followed.” The same 
is the judgment of “Suarez, who concerning this whole 
Article of Christ’s descent into hell doth thus deliver 
his mind: “If by an article of faith we understand a 
truth which all the faithful are bound explicitly to know 
and believe, so I do not think it necessary to reckon this 
among the articles of faith, because it is not a matter alto- 
gether so necessary for all men, and because that for this 
reason, peradventure, it is omitted in the Nicene Creed; 
the knowledge of which Creed seemeth to be sufficient for 
fulfilling the precept of faith. Lastly, for this cause, per- 
adventure, Augustine and other of the Fathers expounding 
the Creed, do not unfold this mystery unto the people.” 
And to speak the truth, it is a matter above the reach of 
the common people to enter into the discussion of the full 
meaning of this point of the descension into hell; the deter- 
mination whereof dependeth upon the knowledge of the 
learned tongues and other sciences that come not within 
the compass of their understanding ; some experiment whereof 
they may observe in this, that whereas in the other questions 
here handled they might find themselves able in some rea- 
sonable sort to follow me; here they leave me, I doubt, 
and let me walk without their company. 

It having here likewise been further manifested, what 
different opinions have been entertained by the ancient doc- 
tors of the Church concerning the determinate place wherein 
our Saviour’s soul did remain during the time of the sepa- 
ration of it from his body, I leave it to be considered by 


®°8 Bellarm. de Christo, lib. iv. cap. 


ac credere teneantur, sic non existimoe 
16. 


necessarium hunc computare inter articu- 


®°° Re melius considerata, sequendam 
esse existimo sententiam S. Thome, que 
est aliorum scholasticorum in Sent. 111. 
Dist. xxu1. Id. in Recognitione Ope- 
rum. 


630 


Suarez. Tom. 11. in part. 111. Thom. 
Disput. ΧΎΝΕΙ. sect. 4. 

“Ἢ Si nomine articuli intelligamus ve- 
ritatem quam omnes fideles explicite scire 


los fidei; quia non est res admodum 
necessaria singulis hominibus, et quia 
ob hance fortasse causam in symbolo Ni- 
ceno omittitur; cujus symboli cognitio 
videtur esse sufficiens ad preceptum fidei 
implendum. Denique propterea forte 
Augustinus et alii patres in principio ci- 
tati, exponentes symbolum, non explicant 


populo hoc mysterium. Id. ibid. sect. 2. 


362 ANSWER TO A JESUIT’S CHALLENGE. [ cHap. 


the learned, whether any such controverted matter may 
fitly be brought in to expound the “rule of faith by,” 
which being ‘common both to the great and the small 
ones in the Church,” must contain such verities only as are 
generally agreed upon by the common consent of all true 
Christians; and if the words of the Article of Christ’s going 
to hades or hell may well bear such a general meaning as 
this, that he went to the dead, and continued in the state 
of death until the time of his resurrection, it would be 
thought upon, whether such a truth as this, which findeth 
universal acceptance among all Christians, may not safely 
pass for an Article of our Creed, and the particular limit- 
ation of the place unto which our Saviour’s soul went, 
whether to the place of bliss, or to the place of torment, 
or to both, be left, as a number of other theological points 
are, unto further disputation. In the articles of our faith 
common agreement must be required, which we are sure 
is more likely to be found in the general than in the parti- 
cular. And this is the only reason which moved me to 
enlarge myself so much in the declaration of the general 
acceptions of the word hades, and the application of them to 
our Saviour’s descent spoken of in the Creed. Wherein if 
the zeal which I bear to the peace of the Church, and the set- 
tlement of unity among brethren, hath carried me too far, 
I entreat the reader to pardon me; and so ceasing to be 
further troublesome unto him in the prosecution of this 
intricate argument, I pass to the next question 


OF PRAYER TO SAINTS. 


Tuat one question of St Paul, Rom. x. 14, How shall 
they call upon him in whom they have not believed? among 
such as lust not to be contentious will quickly put an end 
unto this question. For if none can be invocated but such 
as must be believed in, and none must be believed in but 


*82 Regulam fidei pusillis magnisque | nent. Augustin. Epist. nvit. ad Dar- 


communem in ecclesia perseveranter te- | danum. 


1x. ] OF PRAYER TO SAINTS. 363 
God alone, every one may easily discern what conclusion 
will follow thereupon. Again, all Christians have been 
taught that no part of divine worship is to be communi- 
cated unto any creature: for ‘it is written, Thow shalt 
worship the Lord thy God, and him only shalt thow serve. 
But prayer is such a principal part of this service, that it 
is “usually put for the whole; and the public place of 
God’s worship hath from hence given it the denomination 
of *the house of prayer. Furthermore, he that heareth 
our prayers must be able to search the secrets of our hearts, 
and discern the inward disposition of our souls. For the 
pouring out of good words, and the offering up of external 
sighs and tears, are but the carcase only of a true prayer ; 
the life thereof consisteth in the ‘pouring out of the very 
soul itself, and the sending up of those secret °groans of 
the spirit which cannot be uttered. But %he that searcheth 
the hearts, and only he, knoweth what is the mind of the 
Spirit; he *heareth in heaven his dwelling-place, and 
giveth to every man according to his ways, whose heart 
he knoweth ; for he, even he onty, knoweth the hearts of 
all the children of men, as Solomon teacheth us in the 
prayer which he made at the dedication of the temple, 
whereunto we may add that golden sentence of his father 
David for a conclusion: *O thow that hearest prayer, unto 
thee shall all flesh come. 

If it be further here objected by us, that we find neither 
precept nor example of any of the Fathers of the Old Testa- 
ment whereby this kind of praying to the souls of the saints 
departed may be warranted, Cardinal Bellarmine will give 
us a reason for it: ‘For therefore,” saith he, ‘ the spirits 
of the patriarchs and the prophets, before the coming of 
Christ, were neither so worshipped nor invocated as we 
do now worship and invocate the apostles and martyrs, 


" Matth. iv. 10. 

2 Jerem. x. 25; Joel ii. 32; Acts ix. 
14; 1 Cor. i. 2. Sic apud Optatum, lib. 
iii. contr. Donatist. Ut negaretur Chris- 
tus et Idolarogarentur. Item, Testamen- 
tum divinum legimus pariter; unum 
Deum rogamus. 

3 Isaiah τινὶ. 7; Matth. xxi. 13. 

4 Psalm xii. 8; 1 Sam. i. 13, 15. 

5 Rom. viii, 26, 6. Rom. viii. 27. 


7 1 Kings viii. 39; 2 Chron. vi. 30. 

8 Psalm Lxv. 2. 

9. Nam idcirco ante Christi adventum 
non ita colebantur neque invocabantur 
spiritus patriarcharum et prophetarum, 
quemadmodum nune apostolos et mar- 
tyres colimus et invocamus, quod illi ad- 
huc inferni carceribus clausi detinebantur. 
Bellarm. fin. Prefat. in Crontrovers. de 
Kcclesia triumphante, in Ord, Disputat. 


364 ANSWER TO A JESUIT’S CHALLENGE. | CHAP, 


because that they were detained as yet shut up in the 
prisons of hell.” But if this reason of his be grounded upon 
a false foundation, as we have already shewed it be, and the 
contrary supposition be most true, that the spirits of the 
patriarchs and prophets were not thus shut up in the prisons 
of hell, then have we four thousand years’ prescription left 
unto us to oppose against this innovation. We go further yet, 
and urge against them, that in the New Testament itself 
we can descry no footsteps of this new kind of invocation, 
more than we did in the Scriptures of the Old Testament. 
For this Salmeron doth tell us, that “ !the Scriptures which 
were made and published in the primitive Church ought 
to found and explain Christ, who, by the tacit suggestion 
of the Spirit, did bring the saints with him; and that it 
would have been a hard matter to enjoin this to the Jews, 
and to the Gentiles an occasion would be given thereby to 
think that many gods were put upon them instead of the 
multitude of the gods whom they had forsaken.” So this 
new worship, you see, fetcheth its original neither from 
the Scriptures of the Old nor of the New Testament, but 
from I know not what “ tacit suggestion,” which smelt so 
strongly of idolatry, that at first it was not safe to acquaint 
either the Jews or the Gentiles therewith. But if any such 
sweet tradition as this were at first delivered unto the 
Church by Christ and his Apostles, we demand further 
how it should come to pass, that for the space of 360 years 
together after the birth of our Saviour we can find mention 
nowhere of any such thing? For howsoever our Challenger 
giveth it out, “‘ that prayer to saints was of great account” 
amongst the Fathers of the primitive Church for the first 
400 years after Christ, yet for nine parts of that time, I 
dare be bold to say, that he is not able to produce as much 
as one true testimony out of any Father, whereby it may 
appear that any account at all was made of it; and for 
the tithe, too, he shall find perhaps, before we have done, 
that he is not like to carry it away so clearly as he weeneth. 


10 Quia scripturas conditas et publicatas 3 et occasio daretur gentibus putandi sibi 
in primitiva ecclesia oportebat Christum | exhibitos multos Deos pro multitudine 
fundare et explicare, qui per tacitam sug- | deorum quos relinquebant. Alphons. 
gestionem Spiritus sanctos secum adduce- | Salmer. in 1 Tim. 11. Disput. vint. 
bat; et durum esset id Judais precipere, 


raf OF PRAYER TO SAINTS. 365 

Whether those blessed spirits pray for us, is not the 
question here, but whether we are to pray unto them. That 
God only is to be prayed unto, is the doctrine that was once 
delivered unto the saints, for which we so earnestly contend ; 
the saints praying for us doth no way cross this, (for to 
whom should the saints pray but to the ' King of saints ?) 
their being prayed unto is the only stumblingblock that 
lieth in this way. And therefore in those first times the 
former of these was admitted by some as a matter of pro- 
bability, but the latter no way yielded unto, as being 
derogatory to the privilege of the Deity. Origen may be 
a witness of both, who touching the former writeth in this 
sort: “ς 12] do think thus, that all those Fathers who are 
departed this life before us do fight with us and assist us 
with their prayers; for so have I heard one of the elder 
masters saying:” and in another place, ‘ Moreover, if the 
saints that have left the body and be with Christ, do any 
thing and labour for us in like manner as the angels do, 
who are employed in the ministry of our salvation, let 
this also remain among theshidden things of God and the 
mysteries that are not to be committed unto writing.” But 
because he thought that the angels and saints prayed for 
us, did he therefore hold it needful that we should direct 
our prayers unto them? Hear, I pray you, his own answer, 
in his eighth book against Celsus the philosopher: ‘ We 
must endeavour to please God alone, who is above all things, 


1 Rev. xv. 3. 

12 Ego sic arbitror, quod omnes illi qui 
dormierunt ante nos patres, pugnent no- 
biscum et adjuvent nos orationibus suis. 


sein a oe » ς 

ἐπὶ πᾶσιν ἐξευμενίζεσθαι Θεὸν. κατανοη- 
; ; 2 1 

σάτω, OTL ὥσπερ τῷ κινουμένῳ σώματι 

ἀκολουθεῖ ἡ τῆς σκιᾶς αὐτοῦ κίνησις, τὸν 
> 4 , a > ΄ ‘ > ‘ 

αὐτὸν τρόπον τῷ ἐξευμενίζεσθαι τὸν ἐπὶ 


Ita namque etiam quendam de senioribus 
magistris audivi dicentem. Origen. in 
Jos. Homil. xv1. 

13 Jam vero si etiam extra corpus positi 
sancti, quicum Christo sunt, agunt ali- 
quid, et laborant pro nobis ad similitudi- 
nem angelorum, qui salutis nostre mini- 
steria procurant, &c. habeatur hoc quoque 
inter occulta Dei nec chartis committenda 
mysteria. Id. lib. ii.in Epist. ad Roman. 
cap. li. 

“Eva οὖν τὸν ἐπὶ πᾶσι Θεὸν ἡμῖν 
ἐξευμενιστέον, καὶ τοῦτον ἵλεω ἑκτέον, 
ἐξευμενιζόμενον εὐσεβείᾳ καὶ πάσῃ ἀρετῇ" 
εἰ δὲ καὶ ἄλλους τινὰς βούλεται μετὰ τὸν 


πᾶσι Θεὸν ἕπεται εὐμενεῖς ἔχειν τοὺς 
ἐκείνου πάντας φίλους ἀγγέλους, καὶ 
ψυχᾶς καὶ πνεύματα" συναίσθονται yap 
τῶν ἀξίων τοῦ παρὰ τοῦ Θεοῦ εὐμενισμοῦ" 
καὶ οὐ μόνον καὶ αὐτοὶ εὐμενεῖς τοῖς ἀξίοις 
γίνονται, ἀλλὰ καὶ συμπράττουσι Tots 
βουλομένοις τὸν ἐπὶ πᾶσι Θεὸν θεραπεύειν, 
καὶ ἐξευμενίζονται, καὶ συνεύχονται. καὶ 
συναξιοῦσιν" ὥστε τολμᾷν ἡμᾶς λέγειν. 
bt. ἀνθρώποις, μετὰ προαιρέσεως προτι- 
θεμένοις τὰ κρείττονα, εὐχομένοις τῶ 
Θεῷ, μυρίαι boat ἄκλητοι συνεύχονται 
δυνάμεις ἱεραί. Origen. contr. Cels. lib. 
Vili. p. 432, 433. 


366 ANSWER TO A JESUIT’S CHALLENGE. [cHap. 
and labour to have him propitious unto us, procuring his 
goodwill with godliness and all kind of virtue. And if 
Celsus will yet have us to procure the goodwill of any 
others after him that is God over all, let him consider, 
that as when the body is moved, the motion of the shadow 
thereof doth follow it, so in like manner having God 
favourable unto us who is over all, it followeth that we 
shall have all his friends, both angels and souls and _ spirits, 
loving unto us. For they have a fellow-feeling with them 
that are thought worthy to find favour from God. Neither 
are they only favourable unto such as be thus worthy; but 
they work with them also that are willing to do service 
unto him who is God over all, and are friendly to them, 
and pray with them, and entreat with them. So as we 
may be bold to say, that when men, which with resolution 
propose unto themselves the best things, do pray unto God, 
many thousands of the sacred powers pray together with 
them UNSPOKEN to.” 

Celsus had said of the angels, ‘*’That they belong 
to God, and in that respect we are to put our trust in them, 
and make oblations to them according to the laws, and pray 
unto them, that they may be favourable to us.” ‘To this 
Origen answereth in this manner: “ ' Away with Celsus’s 
counsel, saying that we must pray to angels; and let us 
not so much as afford any little audience to it. For we 
must pray to him alone who is God over all; and we must 
pray to the Word of God, his only begotten and the first- 
born of all creatures, and we must entreat him that he 
as High Priest would present our prayer, when it is come 
to him, unto his God and our God, and unto his Father 
and the Father of them that frame their life according to 
the word of God.” And whereas Celsus had further said, 
that we “ must offer firstfruits” unto angels, ‘and prayers 


15"Ort καὶ ot δαίμονές εἰσι τοῦ Θεοῦ, 
καὶ διὰ τοῦτο πίστευτέον ἐστὶν αὐτοῖς, 
καὶ καλλιερητέον κατὰ νόμους, καὶ προσ- 
εὐκτέον iv’ εὐμενεῖς ὦσι. Cels. ibid. 
p. 406. 

16 Ἄπαγε On τὴν τοῦ Κέλσου συμβου- 
λὴν, λέγοντος προσευκτέον εἶναι δαίμοσι, 
καὶ οὐδὲ κατὰ τὸ ποσὸν ἀκουστέον αὐτῆς. 
Movw ydp προσευκτέον τῷ ἐπὶ πᾶσι Θεῷ; 


~ - " 
καὶ προσευκτέον γε TW μονογενεῖ καὶ 


’ a , , = 
πρωτοτόκῳ πάσης κτίσεως λόγῳ Θεοῦ, 
καὶ ἀξιωτέον αὐτὸν, ὡς ἀρχιερέα, τὴν ἐπ᾽ 

> 1 ΄ « - ᾿᾽ ‘ ? , 
αὐτὸν φθάσασαν ἡμῶν εὐχὴν ἀναφέρειν 
ἐπὶ τὸν Θεὸν αὑτοῦ καὶ Θεὸν ἡμῶν, καὶ 
πατέρα αὑτοῦ καὶ πατέρα τῶν βιούντων 
κατὰ τὸν λόγον τοῦ Θεοῦ. Origen. 
ibid. 

17 ᾿Απαρχὰς καὶ evxas ἀποδοτέον, ἕως 
ἂν ζῶμεν. ws av φιλανθρώπων αὐτῶν 


Cels. ibid. p. 411. 


τυγχάνοιμεν. 


IX. | OF PRAYER TO SAINTS. 


367 
as long as we live, that we may find them propitious unto 
us;” answer is returned by Origen in the name of the 
Christians, that they held it rather fit to offer ‘ firstfruits” 
unto him which said, Let the earth bring forth grass, the 
herb yielding seed, and the fruit-tree yielding fruit after 
his kind. ‘And “ to whom we give the firstfruits,” saith 
he, “‘ to him also do we send our prayers, having a great 
High Priest that is entered into the heavens, Jesus the 
Son of God: and we hold fast this confession while we live, 
having God favourable unto us, and his only begotten Son 
Jesus being manifested among us; but if we have a desire 
unto a multitude whom we would willingly have to be 
favourable unto us, we learn that thousand thousands stand 
by him, and millions of millions minister unto him: who 
beholding them that imitate their piety towards God as if 
they were their kinsfolks and friends, help forward their sal- 
vation who call upon God and pray sincerely ; appearing also 
and thinking that they ought to do service to them; and 
as it were upon one watchword, to set forth for the benefit 
and salvation of them that pray to God, unto whom they 
themselves also pray. For they are all ministering spirits, 
sent forth to minister for them who shall be heirs of salva- 
tion.” Thus far Origen, in his eighth book against Celsus ; 
to which for a conclusion we will add that place of the fifth 
book: ‘ ' All prayers, and supplications, and intercessions, 


18 Ὧ ΓΝ ἃ ἀν δ ες aN , ἢ . , ΣΧ . ,’ 
+ O€ TAS αἀπαρχᾶς ATOOLOOMEV, TOU- καὶ Yap παντες εἰσι εὐτουργικα “πνευ- 


Tw καὶ τὰς εὐχὰς ἀναπέμπομεν, ἔχοντες | ματα, εἰς διακονίαν ἀποστελλόμενα διὰ 


᾽ , Ld a , , > ‘ , το: ᾿ 
ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρα- | τοὺς μέλλοντας κληρονομεῖν σωτηρίαν. 


‘ ? σι A I oe <a -- ι 
vous, ᾿Ιησοῦν τὸν υἱὸν τοῦ Θεοῦ" καὶ κρα- 
Ξ ap paren ae 
τοῦμεν τῆς ὁμολογίας ἕως av ζῶμεν, φι- 
λανθρώπου τυγχάνοντες τοῦ Θεοῦ, καὶ 
τοῦ μονογενοῦς αὐτοῦ ᾿Ιησοῦ ἐν ἡμῖν φα- 
: pints = - 
νερουμένου. ἘΠ δὲ καὶ πλῆθος ποθοῦμεν 
Ὁ 
ὧν φιλανθρώπων τυγχάνειν θέλομεν, 
μανθάνομεν ὅτι χίλιαι χιλιάδες παρει- 
, At hee 
στήκεισαν αὐτῷ, καὶ μύριαι μυριάδες ἐλει- 
, = = 
Tovpyouv αὐτῷ" αἵτινες ws συγγενεῖς καὶ 
φίλους τοὺς μιμουμένους τὴν εἰς Θεὸν 
ie P ii 
αὐτῶν εὐσέβειαν ὁρῶντες, συμπράττουσιν 
αὐτῶν τῇ σωτηρίᾳ τῶν ἐπικαλουμένων 
‘ 4 ‘ > 
τὸν Θεὸν καὶ γνησίως εὐχομένων, ἐπι- 
, =~ - 
φαινόμενοι καὶ οἰόμενοι αὐτοῖς δεῖν ὑπα- 
κούειν, καὶ ὥσπερ ἐξ ἑνὸς συνθήματος 
et ys eee Ξ 
ἐπιδημεῖν ET εὐεργεσίᾳ καὶ σωτηρίᾳ τῶν 


εὖ - Θ “- τ Η > ‘ » 
εὐχομενὼν EW, ῳ και QUTOL εὐχονται- 


Origen. ibid. p. 411, 412. 

ΕΜ ΕΝ che ἢ 

Πᾶσαν μὲν γὰρ δέησιν καὶ προσευ- 

χὴν καὶ ἔντευξιν καὶ εὐχαριστίαν ἀνα- 
πεμπτέον τῷ ἐπὶ πᾶσι Θεῷ διὰ τοῦ ἐπὲ 

, aeibe ; noe gree ἢ 
πάντων ἀγγέλων ἀρχιερέως, ἐμψύχου λό- 
you καὶ Θεοῦ, ἄς. ᾿Αγγέλους γὰρ καλέ- 
σαι, μὴ ἀναλαβόντας τὴν ὑπὲρ ἀνθρώπους 
περὶ αὐτῶν ἐπιστήμην; οὐκ εὔλογον. Ἵνα 
δὲ καὶ καθ᾽ ὑπόθεσιν ἡ περὶ αὐτῶν ἐπι- 
στήμη: θαυμάσιός τις οὖσα καὶ ἀπόῤῥητος. 
καταληφθῇ. αὕτη ἡ ἐπιστήμη, παραστή- 

‘ , ᾽ ΄- ‘ » ᾽ bd u 
σασα THY φύσιν αὐτῶν, καὶ ἐφ᾽ οἷς Exa- 
, aly haw a ee 

στοι τεταγμένοι, οὐκ ἐάσει ἄλλῳ θαῤῥεῖν 

» n ~ ‘ , ~ 
εὔχεσθαι, ἢ τῷ πρὸς πάντα διαρκεῖ (fort. 
διαρκοῦντι) ἐπὶ πᾶσι Θεῷ διὰ τοῦ σωτῆ- 
pos ἡμῶν υἱοῦ τοῦ Θεοῦ. Id, lib. v. p. 
239. 


368 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 
and thanksgivings, are to be sent up unto God, the Lord 
of all, by the High Priest, who is above all angels, being 
the living Word and God. For to call upon angels, we 
not comprehending the knowledge of them, which is above 
the reach of man, is not agreeable to reason. And if by 
supposition it were granted that the knowledge of them, 
which is wonderful and secret, might be comprehended ; this 
very knowledge, declaring their nature unto us and the 
charge over which every one of them is set, would not 
permit us to presume to pray unto any other but unto God, 
the Lord over all, who is abundantly sufficient for all, by 
our Saviour the Son of God.” 

Tertullian and Cyprian, in the books which they pur- 
posely wrote concerning prayer, deliver no other doctrine, 
but teach us to regulate all our prayers according unto 
that perfect pattern prescribed by our great Master, wherein 
we are required to direct our petitions unto Our Father 
which is in heaven, Matt. vi. 9, Luke xi. 2. ‘ * These 
things,” saith Tertullian, in his Apology for the Christians 
of his time, ““ I may not pray for from any other but from 
him of whom I know I shall obtain them; because both 
it is he who is alone able to give, and I am he unto whom 
it appertaineth to obtain that which is requested, being his 
servant who observe him alone, who for his religion am 
killed, who offer unto him a rich and great sacrifice which 
he himself hath commanded, prayer proceeding from a chaste 
body, from an innocent soul, from a holy spirit;” where 
he accounteth prayer to be the chief sacrifice wherewith 
God is worshipped, agreeably to that which Clemens Alex- 
andrinus wrote at the same time: ‘*!We do not without 
cause honour God by prayer, and with righteousness send 
up this best and holiest sacrifice.” 

And therefore where the brethren of the church of 
Smyrna, relating the martyrdom of Polycarpus their bishop, 


20 Hee ab alio orare non possum, quam 
a quo me scio consecuturum ; quoniam et 
ipse est qui solus prestat, et ego sum cui 
impetrare debetur, famulus ejus qui eum 
solum observo, qui propter disciplinam 
ejus occidor, qui ei offero opimam et ma- 
jorem hostiam, quam ipse mandavit, ora- 


tionem de carne pudica, de anima inno- | 





centi, de spiritu sancto profectam. Tertul. 
Apologetic. cap. 30. 

21 Οὐκ ἀπεικότως ἡμεῖς Ou εὐχῆς τιμῶ- 
μεν τὸν Θεὸν, καὶ ταύτην τὴν θυσίαν 
ἀρίστην καὶ ἁγιωτάτην μετὰ δικαιοσύνης 
ἀναπέμπομεν. Clem. Alexandr. Stromat. 
lib. vii. 


i OF PRAYER TO SAIN'TS. 369 


whereof they were eye-witnesses, some 70 years after the 
decease of St John, who had encouraged them by a letter 
taken from their Saviour’s own mouth, to continue “faithful 
unto the death; where these, I say, do constantly profess 
that they ‘* *can never be induced either to forsake Christ, 
who suffered for the salvation of the whole world of the 
saved, (or, the saved of the whole world), or to worsurp 
ANY OTHER,” the Latin edition of that writing of theirs, 
which was wont to be publicly read in these churches of the 
West, doth express their meaning in this manner: ‘*! We 
Christians can never leave Christ, who did vouchsafe to suffer 
so great things for our sins, nor impart the supplication of 
PRAYER UNTO ANY OTHER.” ‘Then, to shew the difference 
of this high worship proper to the Master from the honour 
of love and imitation due unto his best servants, it presently 
followeth in that golden epistle: ‘* Him, being the Son of 
God, we do adore; but the martyrs, as the disciples and 
followers of the Lord, we love worthily for their exceeding 
great affection toward their own King and Master, of whom 
we wish that we may be partners and disciples.” Hereunto 
may be added the direction given unto virgins in the Epistle 
of Ignatius to the Philadelphians: “ * Ye virgins, have Christ 
alone before your eyes, and his Father in your prayers, 
being enlightened by the Spirit.” For explication whereof 
that may be taken, which we read in the exposition of the 
faith attributed unto St Gregory of Neoczsarea: ‘ ἢ Who- 
soever rightly prayeth unto God, prayeth by the Son; and 
whosoever cometh as he ought to do, cometh by Christ; and 
to the Son he cannot come without the Holy Ghost.” 


Ap = ι βὶ 

22 Rev. ii. 10. τὰς Tov Κυρίου καὶ μιμητὰς, ἀγαπῶμεν 

- ? ΄- 

23 Οὔτε τὸν Χριστόν ποτε καταλιπεῖν ἀξίως ἕνεκα εὐνοίας ἀνυπερβλήτου τῆς 

: , ears, Ξ = ; Sapa ate 7 ᾿ Ἂς 
δυνησόμεθα, τὸν ὑπὲρ τῆς τοῦ παντὸς εἰς τὸν ἴδιον βασιλέα καὶ διδάσκαλον" ὧν 
γένοιτο καὶ ἡμᾶς συγκοινωνούς τε καὶ 


κόσμου τῶν σωζομένων σωτηρίας παθόν- 
τα, οὔτε ἕτερόν τινα σέβειν. Eccles. μαθητὰς γενέσθαι. Euseb. ut supra. 
Smyrn. apud Euseb. Hist. lib. iv. κεφ. ve. 26 Αἱ παρθένοι, μόνον τὸν Χριστὸν πρὸ 
** Nunquam Christum relinquere pos- ὀφθαλμῶν ἔχετε, καὶ τὸν αὐτοῦ πατέρα᾽ 
sumus Christiani, qui pro peccatis nostris ἐν ταῖς εὐχαῖς, φωτιζόμεναι ὑπὸ τοῦ 
pati tanta dignatus est; neque alteri cui- | πνεύματος. Ignat. Epist. vi. 
quam precem orationis impendere. Ex 27 Qui recte invocat Deum, per Filium 
Passionario Ms. vir. Kalend. Februar. | invocat, et qui proprie accedit, per Chris- 
in Bibliotheca Ecclesia Sarisburiensis, et | tum accedit; accedere autem ad Filium 
D. Roberti Cottoni. non potest sine Spiritu sancto. Gregor. 
29 Τοῦτον μὲν γὰρ υἱὸν ὄντα τοῦ Θεοῦ Neocesar. in ᾿Εκθέσει τῆς κατὰ μέρος 
προσκυνοῦμεν" τοὺς δὲ μάρτυρας, ὡς μαθη- | πίστεως, a Fr. Turriano convers. 
AA 





370 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


Neither is it to be passed over, that one of the special 
arguments whereby the writers of this time do prove our 
Saviour Christ to be truly God, is taken from our praying 
unto him, and his accepting of our petitions. ‘ *If Christ 
be only man,” saith Novatianus, ‘‘ how is he present being 
called upon every where, seeing this is not the nature of 
man, but of God, that he can be present at every place? 
If Christ be only man, why is a man called upon in our 
prayers as a mediator, seeing the invocation of a man is 
judged of no force to yield salvation? If Christ be only 
man, why is their hope reposed in him, seeing hope in 
man is said to be cursed?” So is it noted by Origen, that 
St Paul, *in the beginning of the former Epistle to the 
Corinthians, where he saith, With all that in every place 
call upon the name of Jesus Christ our Lord, both theirs 
and ours, (1 Cor. i. 2,) doth thereby ‘ pronounce Jesus 
Christ, whose name is called upon, to be God. And if to 
call upon the name of the Lord,” saith he, “‘ and to adore 
God, be one and the selfsame thing, as Christ is called 
upon, so is he to be adored; and as we do offer to God 
the Father first of all prayers, (1 Tim. ii. 1,) so must we 
also to the Lord Jesus Christ; and as we do offer suppli- 
cations to the Father, so do we offer supplications also to 
the Son; and as we do offer thanksgivings to God, so do 
we offer thanksgivings to our Saviour.” 

In like manner Athanasius, disputing against the Arians, 
by that prayer which the Apostle maketh, 1 Thess. iii. 11, 
God himself and our Father, and our Lord Jesus Christ, 
direct our way unto you, doth prove the unity of the Father 


28 Si homo tantummodo Christus, quo- | eum, cujus nomen invocatur, Deum Je- 
modo adest ubique invocatus, cum hec sum Christum esse pronunciat. Si ergo 
hominis natura non sit, sed Dei, ut adesse | et Enos et Moses et Aaron et Samuel in- 
omni loco possit ἢ Si homo tantummodo | vocabant Dominum, et ipse exaudiebat 
Christus, cur homo in orationibus media- | eos, sine dubio Christum Jesum Domi- 
tor invocatur, cum invocatio hominis ad | num invocabant; et si invocare Domini 
preestandam salutem inefficax judicetur? nomen et adorare Deum unum atque idem 
Si homo tantummodo. Christus, cur spes ἐδ» sicut invocatur Christus et adorandus 
in illum ponitur, cum spes in homine | est Christus ; et sicut offerimus Deo Patri 
maledicta referatur? Novatian. de Tri- | primo omnium orationes, ita et Domino 
nitat. cap. 14. , Jesu Christo; et sicut offerimus postula- 

29 Sed et in principio epistole quam ad | tiones Patri, ita offerimus postulationes et 
Corinthios scribit, ubi dicit, Cum omni- | Filio; et sicut offerimus gratiarum actio- 
bus qui invocant nomen Domini Jesu | nes Deo, ita gratias offerimus Salvatori. 
Christi in omni loco, ipsorum et nostro, | Origen. lib. viii.in Epist.ad Roman. cap. x. 





Ix. | OF PRAYER TO SAINTS. 371 


and the Son. ‘ **For no man,” saith he, ““ would pray to 
receive any thing from the Father and the angels, or from 
any of the other creatures, neither would any man say, 
God and the angel give me this.” And whereas it might 
be objected that Jacob, in the blessing that he gave unto 
Ephraim and Manasseh, Gen. xLviii. 15, 16, did use this 
form of prayer, The God which fed me from my youth 
unto this day, the angel which delivered me from all evils, 
bless those children, (which Cardinal *' Bellarmine placeth in 
the forefront of the forces he bringeth forth to establish the 
invocation of saints;) Athanasius answereth, that ‘he did 
not couple one of the created and natural angels with God 
that did create them, nor omitting God that fed him, did 
desire a blessing for his nephews from an angel; but saying, 
Which delivered me from all evils, he did shew that it was 
not any of the created angels, but the Worp of God,” 
that is to say, the Son, ‘whom he coupled with the 
Father and prayed unto.” And for further confirmation 
hereof he allegeth, among other things, that neither “Jacob 
nor David did “ pray unto any other but God himself for 
their deliverance.” 

The place wherein we first find the spirits of the de- 
ceased to be called unto, rather than called upon, is that 
in the beginning of the former of the Invectives which 
Gregory Nazianzen wrote against the Emperor Julian, about 
the 364th year of our Lord: [Ἄκουε καὶ ἡ Tov μεγάλου 
Κωνσταντίου ψυχὴ (εἴ τις αἴσθησις) ὅσαι τε πρὸ αὐτοῦ 
βασιλέων φιλόχριστοι, ‘ Hear, O thou soul of great Con- 
stantius (if thou hast any understanding of these things), 
and as many souls of the kings before him as loved Christ.” 
Where the “Greek Scholiast upon that parenthesis putteth 


30 Οὐκ av γοῦν εὔξαιτό τις λαβεῖν παρὰ | εὐλογίαν ἤτει τοῖς ἐγγόνοις" ἀλλ᾽ εἰρηκως, 





τοῦ πατρὸς καὶ τῶν ἀγγέλων, ἢ παρά ‘O ῥυόμενός με ἐκ πάντων τῶν κακῶν, 
τινος τῶν ἄλλων κτισμάτων" οὐδ᾽ ἂν ἔδειξε μὴ τῶν κτισθέντων τινὰ ἀγγέλων, 
εἴποι τις, Δῴη σοι ὁ Θεὸς καὶ ἄγγε- ἀλλὰ τὸν Λόγον εἶναι τοῦ Θεοῦ, ὃν τῷ 
λος. Athanas. Orat. rv. contra Arian. πατρὶ συνάπτων ηὔχετο. Athanas. ut 
p. 259. supra, p. 260. 
31 Bellarm. de Eccles. Triumph. lib.i. | ** Kai αὐτὸς δὲ οὐκ ἄλλον ἢ τὸν Θεὸν 
cap. 19. | παρεκάλει, ἅς. καὶ ὁ Δαβὶδ οὐκ ἄλλον 
82 Οὐ τῶν κτισθέντων καὶ τὴν φύσιν ἢ αὐτὸν τὸν Θεὸν παρεκάλει περὶ τοῦ 
ἀγγέλων ὄντων ἕνα συνῆπται τῷ κτί- ῥυσθῆναι. Id. ibid. 
σαντι αὐτοὺς Θεῷ" οὐδὲ ἀφεὶς τὸν τρέ- 34 Schol. Grec. in priorem Nazianzeni 
povra αὐτὸν Θεὸν, παρ᾽ ἀγγέλου τὴν | Invectivam, p. 2, edit. Etonens. 


AA2 


372 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
this note: ᾿Ισοκράτικον, ἀντὶ Tov, αν τις αἴσθησίς ἐστι τῶν 
τῆδε ἀκούειν. ‘* He speaketh according to the manner of Iso- 
crates,” meaning, ‘* If thou hast any power to hear the things 
that are here.” And therein he saith rightly; for Isocrates 
useth the same form of speech both in his Evagoras and in his 
Agineticus: Εἴ τις ἐστὶν αἴσθησις τοῖς τεθνεῶσι (or τετελευ- 
τηκόσι) περὶ τῶν ἐνθάδε, ‘If they which be dead have any 
sense of the things that are done here.” The like limita- 
tion is used by the same Nazianzen toward the end of the 
funeral oration which he made upon his sister Gorgonia, 
where he speaketh thus unto her: “Τῇ thou hast any care 
of the things done by us, and holy souls receive this honour 
from God, that they have any feeling of such things as these, 
receive this oration of ours instead of many and before many 
funeral obsequies.” So doubtful the beginnings were of that 
which our Challenger is pleased to reckon among the chief 
articles, not of his own religion only, but also of the Saints 
and Fathers of the primitive Church, who, if his word 
may be taken for the matter, did generally hold the same 
touching this point that the Church of Rome doth now. 
But if he had either himself read the writings of those 
Saints and Fathers with whose minds he beareth us in hand 
he is so well acquainted, or but taken so much information 
in this case as the books of his own new masters were able 
to afford him, he would not so peremptorily have avouched, 
that prayer to saints was generally embraced by the doctors 
of the primitive Church, as one of the chief articles of their 
religion. 

His own Bellarmine, he might remember, in handling 
this very question of the invocation of saints, had wished 
him to ‘ note, that because the saints which died before 
the coming of Christ did not enter into heaven, neither did 
see God, nor could ordinarily take knowledge of the prayers 
of such as should petition unto them; therefore it was not 
the use in the Old Testament to say, St Abraham, pray 


35 Bi δέ τις σοὶ Kal τῶν ἡμετέρων ἐστὶ 
λόγος, καὶ τοῦτο ταῖς ὁσίαις ψυχαῖς ἐκ 
Θεοῦ γέρας, τῶν τοιούτων ἐπαισθάνεσθαι, 
δέχοιο καὶ τὸν ἡμέτερον λόγον ἀντὶ πολ- 
λῶν καὶ πρὸ πολλῶν ἐνταφίων. Greg. 
Nazian. Orat. x1. in Gorgon. 

36. Notandum est, guia ante Christi ad- 


ventum sancti qui moriebantur, non in- 
trabant in celum, nec Deum videbant, 
nec cognoscere poterant ordinarie preces 
supplicantium; ideo non fuisse consue- 
tum in Testamento Veteri, ut diceretur, 
Sancte Abraham, ora pro me, ἄς. Bel- 
larm. de Sanet. Beat. lib. i. cap. 19. 


PRAYER TO SAINTS. 


Ix. | OF 373 
for me, &c.” For at that time, saith Suarez, ‘we read 
nowhere that any man did directly pray unto the saints 
departed, that they should help him or pray for him; for 
this manner of praying is proper to the law of grace, wherein 
the saints, beholding God, are able to see in him the prayers 
that are poured out unto them.” So doth Salmeron also 
teach, “that therefore it was not the manner in the Old 
Testament to resort unto the saints as intercessors, because 
they were not as yet blessed and glorified, as now they be, 
and therefore so great an honour as this is was not due 
unto them.” And ‘*in vain,” saith Pighius, ‘ should their 
suffrages have been implored, as being not yet joined with 
God in glory, but until the reconciliation and the opening 
of the kingdom by the blood of Christ the Redeemer, waiting 
as yet in a certain place appointed by God, and therefore 
not understanding the prayers and desires of the living, 
which the blessed do behold and hear, not by the efficacy of 
any proper reason reaching from them unto us, but in the 
glass of the divine Word, which it was not as yet granted 
unto them to behold. But after the price of our redemption 
was paid, the saints now reigning with Christ in heavenly 
glory do hear our prayers and desires, forasmuch as they 
behold them almost clearly in the Word as in a certain glass.” 
Now, that divers of the chief doctors of the Church 
were of opinion, that the saints in the New Testament are | 
in the same place and state that the saints of the Old Tes- 
tament were in, and that before the day of the last judg- 
ment they are not admitted into heaven and the clear sight 


87 Quod autem aliquis directe oraverit 
sanctos defunctos, ut se adjuvarent vel pro 
se orarent, nusquam legimus. Hic enim 
modus orandi est proprius legis gratie, in 
quo sancti, videntes Deum, possunt etiam 
in eo videre orationes que ad ipsos fun- 
duntur. Fr. Suarez. in part. 111. Thom. 
Tom. 11. Disput. xit. sect. 1. 

8 Dicendum est, ideo non fuisse morem 
in Veteri Testamento adeundi sanctos in- 
tercessores, quia nondum erant beati et glo- 
rificati, ut modo sunt ; ideo non debebatur 
eis tantus honos quantus est iste. Alphons. 
Salmer. in 1 Tim. ii. Disput. vii. 

*° Antea frustra fuissent implorata ip- 
sorum suffragia, utpote nondum conjunc- 


torum cum Deo in gloria, sed ad recon- 
ciliationem usque et regni apertionem per 
sanguinem Redemptoris Christi, loco quo- 
dam ordinato a Deo, adhuc exspectantium ; 
et propterea non percipientium orationes 
et vota viventium, ut que non proprie 
rationis ad nos usque pertingentis effi- 
cacia, sed in verbi divini speculo, quod 
intueri ipsis nondum datum erat, beati 
intuentur et audiunt. At post persolutum 
redemptionis nostre pretium, sancti jam 
regnantes cum Christo in celesti gloria 
etiam nostras preces votaque exaudiunt, 
ut que universa in verbo clarissime in- 
tuentur, velut quodam speculo. Albert. 
Pigh. Controvers, XIII. 


374 ANSWER TO A JESUITS CHALLENGE. [ CHAP. 
of God, wherein this metaphysical speculation of the saints’ 
seeing of our prayers is founded, hath been “before declared 
out of their own writings, where that speech of St Augustine, 
41 Nondum ibi eris; quis nescit? ‘ Thou shalt not as yet 
be there; who knoweth it not?” sheweth that the opinion 
was somewhat general, and apprehended generally too as 
more than an opinion. By the Romanists’ own grounds, 
then, the more generally this point was held by the ancient 
Fathers and the more resolvedly, the less generally of 
force and the more doubtfully must the Popish doctrine 
of praying to saints have been entertained by them. And 
if our Challenger desire to be informed of this doubt that 
was among the ancient divines, touching the estate of the 
saints now in the time of the New Testament, by the report 
of the doctors of his own religion, rather than by our allega- 
tions, let him hear from Franciscus Pegna what they have 
found herein: ‘‘*It was a matter in controversy,” saith 
he, ““ of old, whether the souls of the saints before the day 
of judgment did see God and enjoy the divine vision ; 
seeing many worthy men and famous, both for learning and 
holiness, did seem to hold that they do not see nor enjoy 
it before the day of judgment, until, receiving their bodies 
together with them, they should enjoy divine blessedness. For 
Ireneus, Justin Martyr, Tertullian, Clemens Romanus, 
Origen, Ambrose, Chrysostom, Augustine, Lactantius, Vic- 
torinus, Prudentius, Theodoret, Aretas, C£cumenius, 'Theo- 
phylact, and Euthymius, are said to have been of this 
opinion; as Castrus and Medina and Sotus do relate.” To 
whom we may adjoin one more, of no less credit among our 
Romanists than any of the others, even Thomas Stapleton 


himself, who taketh it for granted, that ‘‘ “these 80 


40 See above, from p. 199 to 210, item 
p. 244, 245, 250, 251, 256, 329, &c. 

41 August. in Psal. xxxvi. con. 1. 

42 Olim controversum fuit, num anime 
sanctorum usque ad diem judicii Deum 
viderent, et divina visione fruerentur ; 
cum multi insignes viri et doctrina et 
sanctitate clari tenere viderentur, eas nec 
videre nec frui usque ad diem judicii, 
donec receptis corporibus una cum illis 
divina beatitudine perfruantur. Nam Ire- 
neus, Justinus Martyr, Tertullianus, 


Clemens Romanus, Origenes, Ambrosius, 
Chrysostomus, Augustinus, Lactantius, 
Victorinus, Prudentius, Theodoretus, A- 
retas, CEcumenius, Theophylactus, et 
Euthymius hujus referuntur fuisse sen- 
tentia, ut commemorant Castrus et Me- 
dina et Sotus. Fr. Pegna, in part. 11. 
Directorii Inquisitor. Comment. x x1. 

43 Tot illi et tam celebres antiqui pa- 
tres, Tertullianus, Ireneus, Origenes, 
Chrysostomus, Theodoretus, G&cumenius, 
Theophylactus, Ambrosius, Clemens Ro- 


rx.] OF PRAYER TO SAINTS. 375 
many famous ancient Fathers, Tertullian, Ireneus, Origen, 
Chrysostom, Theodoret, GEcumenius, Theophylact, Ambrose, 
Clemens Romanus, and Bernard, did not assent unto this 
sentence, which now,” saith he, ‘‘in the Council of Flo- 
rence was at length, after much disputing, defined as a 
doctrine of faith, that the souls of the righteous enjoy the 
sight of Gov before the day of judgment; but did deliver 
the contrary sentence thereunto.” 

We would entreat our Challenger, then, to spell these 
things and put them together, and afterward to tell us 
whether such a conclusion as this may not be deduced from 
thence : 


Such as held that the saints were not yet admitted to the 
sight of God, could not well hold that men should pray 
unto them in such manner as the Romanists use now 
to do; because the saints not enjoying the sight of God 
are not able ordinarily to take notice of the prayers 
that are put up unto them: 

But many and very famous doctors too among the ancient 
did hold, that the saints are not yet admitted to the sight 
of God: 

Therefore many and very famous doctors among the 
ancient could not well hold, that men should pray unto 
the saints, in such manner as the Romanists use now to do. 


The first proposition is given unto us by Bellarmine 
and his fellow Jesuits; the second by Stapleton and other 
doctors of the Romish Church; yet all of them with equal 
boldness agree in denying the conclusion. ‘‘ “It is a certain 
and manifest definition of the Councils,” saith a Jesuit, 
‘‘confirmed by perpetual use from the times of the apostles, 
and by the authority of att the Greek and Latin Fathers, 
that saints are to be prayed unto and invocated.” “ALL 


manus, D. Bernardus, huic sententie, 
que nunc in Concilio Florentino, magna 
demum conquisitione facta, ut dogma fidei 
definita est, quod justorum anime ante 
diem judicii Dei visione fruuntur, non 
sunt assensi; sed sententiam contrariam 
tradiderunt. Stapleton. Defens. Eccle- 
siastic. Auctorit. contra Whitaker. lib. i. 
cap. 2. 

“4 Certa est et manifesta conciliorum 


definitio, perpetuo ab apostolorum tem- 
poribus usu et omnium Grecorum et 
Latinorum patrum auctoritate firmata, 
sanctos esse orandos et invocandos. Jo. 
Azor. Institut. Moral. Tom. 1. lib. ix. 
cap. 10. 

45 Omnes patres Greci et Latini docent, 


sanctos esse invocandos. Bellarmin. de 
Eccles. Triumph. lib. i, cap. 6. 


376 ANSWER TO. A JESUIT’S CHALLENGE. [ cHAP. 


the Fathers, Greek and Latin, teach this,” saith Bellarmine. 
“Art the Fathers, as well Greek as Latin, perpetually 
have called upon the saints,” saith Salmeron. And “this 
“is clear by atu the writers of the first six hundred 
years,” quoth Stapleton. For these kind of men have so 
inured their tongues to talk of all Fathers and all wri- 
ters, that they can hardly use any other form of speech ; 
having told such tales as these so often over, that at 
last they persuade themselves that they be very true in 
good earnest. 

The memory of the martyrs indeed was from the very 
beginning had in great reverence; and at their memorials 
and martyria, that is to say, at the places wherein their 
bodies were laid, which were the churches whereunto the 
Christians did in those times usually resort, prayers were 
ordinarily offered up unto that God for whose cause they 
laid down their lives. Where the Lord being pleased to 
give a gracious answer to such prayers, and to do many 
wonderful things for the honouring of that Christian pro- 
fession which those worthy champions maintained unto the 
death, men began afterwards to conceive that it was at 
their suit and mediation that these things were granted 
and effected. Which was the rather believed by reason 
that the martyrs themselves were thought to have appeared 
unto divers that were thus relieved, both at the places of 
their memorials and otherwhere. Notwithstanding, in what 
sort these things were brought about, St Augustine pro- 
fesseth that it did pass the strength of his understanding 
to define: ‘ “Whether the martyrs themselves were in 
their own persons present at one time in such divers places, 
so far distant one from another ;” or whether they, remain- 
ing in a certain place, removed from all commerce with 
the affairs of men here, ‘ “but praying in general for the 
necessities of suppliants,” God by the ministry of his angels 
did effect these things when, where, and in what manner 


46 Patres universi, tam Graeci quam | tempore tam diversis locis, et tanta inter 
Latini, perpetuo sanctos interpellarunt. | se longinquitate discretis,&c. Augustin. 
Alphons. Salmer. in 1 Tim. ii. Disput. | de Cura pro Mortuis, cap. 16. 

VII. 
47 Stapleton, Fortress, part 1. chap. 9. 
48 Utrum ipsi per seipsos adsint uno 


49 Et tamen generaliter orantibus pro 
indigentia supplicantium. Ibid. 


1x. OF PRAYER TO SAINTS. 377 
he pleased, but ‘ especially at the memorials of the mar- 
tyrs, because he knew that to be expedient to us for the 
building of the faith of Christ, for whose confession they 
did suffer.” ‘*°'This matter is higher,” saith he, ‘ than 
that it may be touched by me, and more abstruse than 
that it can be searched into by me; and therefore whether 
of these two it be, or whether peradventure both of them 
be, that these things may sometimes be done by the very 
presence of the martyrs, sometimes by angels taking upon 
them the person of the martyrs, I dare not define.” 

The first of these opinions pleased St Jerome best, who 
allegeth for proof thereof that place in the Revelation, 
These follow the Lamb whithersoever he goeth. Where- 
upon he inferreth a conclusion which hath need of a very 
favourable interpretation: “Ὁ “If the Lamb be everywhere, 
they also that are with the Lamb must be believed to be 
everywhere. From whom Maximus Taurinensis seemeth 
not much to differ, when he saith, “although all the saints 
be everywhere and profit all men, yet they specially do 
labour for us, who have also suffered punishments for us.” 
So one Eustratius, a priest of Constantinople, made a col- 
lection of divers testimonies, both out of the Scriptures and 
the writings of the Fathers, to prove, ‘**that the souls 
which oftentimes and in different manners appear unto many, 
do themselves appear according to their proper existence ; 
and it is not the divine power assuming the shape of the 
holy souls that sheweth forth these operations.” And _ so 
strongly did this opinion prevail when superstition had once 
gotten head, that at length this Canon was discharged 


50 Maximeque per eorum memorias, 


cum agno sunt, ubique esse credendi sunt. 
quoniam hoc novit expedire nobis ad 


Hieronym. advers. Vigilant. 


edificandam fidem Christi, pro cujus ili 
confessione sunt passi. Ibid. 

5! Res hee altior est, quam ut a me 
possit attingi, et abstrusior quam ut a me 
valeat perscrutari; et ideo quid horum 
duorum sit, an vero fortassis utrumque sit, 
ut aliquando ἰδία fiant per ipsam preesen- 
tiam martyrum, aliquando per angelos 
suscipientes personam martyrum, definire 
non audeo. Ibid. 

52 Rev. xiv. 4. 

53 Si agnus ubique, ergo et hi, qui 


54 Licet universi sancti ubique sint, et 
omnibus prosint, specialiter illi tamen 
pro nobis interveniunt, qui et supplicia 
pertulere pro nobis. Maxim. Homil. in 
Natali Taurinorum Martyrum. 

55 “Ὅτι ἐπιφαινόμεναι πολλοῖς πολλά- 
Kis καὶ κατὰ διαφόρου: τρόπους αἱ ψυχαὶ, 
αὐταὶ κατ᾽ ἰδίαν ὕπαρξιν ἐπιφαίνονται, 
ἀλλ᾽ οὐχὶ δύναμις θεία, εἰς τύπους σχη- 
ματιζομένη τῶν ἁγίων ψυχῶν, τὰς ἐνερ- 
γείας ἐπιδείκνυσι. HKustrat. in Photii 
Bibliotheca, Cod. cLxx1. 


378 ANSWER TO A JESUIT’S CHALLENGE. [ cHar. 
against those that should hold otherwise: “If any man 
say that the saints themselves do not appear, but their 
angels only, let him be anathema.” The author of the 
Questions to Antiochus, commonly attributed unto Atha- 
nasius, thus determineth the matter on the contrary side: 
«Those adumbrations and visions which appear at the 
chapels and tombs of the saints are not made by the souls 
of the saints, but by holy angels transformed into the shape 
of the saints. For how otherwise, tell me, can the soul 
of St Peter or St Paul, being but one, appear at the same 
instant, being commemorated in a thousand churches of his 
throughout the whole world? For this can neither one 
angel do at any time, it being proper unto God alone to be 
found at the same instant in two places and in the whole 
world.” And Anastasius Sinaita, or Niceenus, in the self- 
same manner: ‘“ “It is fit we should know that all the 
visions which appear at the chapels or tombs of the saints 
are performed by holy angels by the permission of Gop; 
for how else should it be possible, that the resurrection of 
the bodies being not yet made, but the bodies and the 
flesh of the saints being as yet dispersed, that those should 
be seen in shape complete men, and oftentimes appear upon 
horses armed? And if thou thinkest that thou mayest con- 
tradict these things, tell me how can Paul, or Peter, or any 
other apostle or martyr, being but one, appear oftentimes 


at the same hour in many places ? 


56 Hitis οὐκ αὐτοὺς λέγει τοὺς ἁγίους 
ἡμῖν ἐπιφαίνεσθαι, ἀλλὰ τοὺς τῶνδε 
φησὶν ἀγγέλους, ἔστω ἀνάθεμα. Canon. 
Synodi ἃ Michaele Syncello citat. in Ig- 
natii Patriarch. C. P. Encomio. 

57 Αἱ ἐν τοῖς ναοῖς Kal σοροῖς τῶν ἁγίων 
γενόμεναι ἐπισκιάσεις καὶ ὀπτασίαι οὐ 
διὰ τῶν ψυχῶν τῶν ἁγίων γίνονται, ἀλλὰ 
δι’ ἀγγέλων ἁγίων μετασχηματιζομένων 
εἰς TO εἶδος τῶν ἁγίων. πῶς γὰρ, εἰπέ μοι, 
μία οὔσα Wuyi) ποῦ μακαρίου Πέτρου ἢ 
Παύλου δύναται Kat’ αὐτὴν τὴν ῥοπὴν 
ἐν τῇ μνήμῃ αὐτοῦ ἐπιφανῆναι ἐν χιλίοις 
ναοῖς αὑτοῦ ἐν ὅλῳ τῷ κόσμῳ; τοῦτο 
γὰρ οὔτε ἄγγελος εἷς δύναται ποιῆσαί 
ποτε μόνου yap τοῦ Θεοῦ ἐστὶν ἐν δυσὶ 
τόποις καὶ ἐν ὅλω τῷ κόσμῳ ἐν αὐτῇ 
τῇ ῥοπῇ εὑρίσκεσθαι. Athanas. Quest. 
xxvi. ad Antioch. 


For neither is an angel 


58 Εἰδέναι μέντοι προσήκει, OTL πᾶσαι 
αἱ omTaciai, ai γενόμεναι ἐν τοῖς ναοῖς 
ἢ σοροῖς τῶν ἁγίων, δι’ ἁγίων ἀγγέλων 
ἐπιτελοῦνται δι’ ἐπιτροπῆς Θεοῦ. ἐπεὶ 
πῶς δυνατὸν, μή πω τῆς ἀναστάσεως 
τῶν σωμάτων γεγενημένης, ἀλλ᾽ ἔτι τῶν 
ὀστῶν καὶ τῶν σαρκῶν τῶν ἁγίων διε- 
σκορπισμένων, εἰδέσθαι τούτους, εἴδει 
ὁλοκλήρους ἄνδρας, πολλάκις ἐφ᾽ ἵπποις 
ὀππτανομένους καθωπλισμένους: Ei δὲ 
ἀντιλέγειν νομίζεις, εἰπέ μοι σὺ, πῶς εἷς 
ὑπάρχων ἸΤαῦλος ἢ Πέτρος, ἢ ἄλλος 
ἀπόστολος ἢ μάρτυς, κατ᾽ αὐτὴν τὴν 
ὥραν πολλάκις ἐν πολλοῖς τόποις ὁπ- 
TaveTar; οὔτε γὰρ ἄγγελος δύναται ἐν 
διαφόροις τόποις ἐν αὐτῇ τῇ ῥοπῇ: εἰ 
μὴ μόνος ὁ ἀπερίγραπτος Θεός. Anastas. 
Sinait. Quest. LXXXIXx. 


118] OF PRAYER TO SAINTS. 379 


able to be at the same instant in divers places, but God 
only who is uncircumscriptible.” 

Whereunto we may further add those judicious observa- 
tions of St Augustine touching this matter: ‘ “If one in 
his sleep may see me, telling unto him something that is 
done, or foretelling also something that is to come, when 
I am altogether ignorant thereof, and have no care at all, 
not only of what he dreameth, but whether he awaketh I 
being asleep, or he sleepeth I being awake, or whether 
both of us at one and the same time do either wake or 
sleep, when he seeth the dream in which he seeth me; 
what marvel is it if the dead, not knowing nor perceiving 
these things, are yet seen in dreams by the living, and say 
somewhat which they being awake may know to be true?” 
**°°But such is man’s weakness, that when any one seeth 
a dead man in his sleep, he thinketh that he doth see 
his soul; but when he dreameth in like manner of one 
that is alive, he maketh no doubt that it is neither his soul 
nor his body, but a similitude of the man that did appear 
unto him; as if not the souls, but the similitudes of dead 
men, not knowing it, might not also after the same sort 
appear.” So he telleth of one Eulogius, a rhetorician in 
Carthage, who lighting upon a certain obscure place in 
Cicero’s Rhetorics, which he was the next day to read unto 
his scholars, was so troubled therewith that at night he 
could scarce sleep: ‘¢*'In which night,” saith St Augustine, 
“1 expounded unto him, while he was in a dream, that 
which he did not understand ; nay, not I, but my image, 
I not knowing, and so far beyond the sea, either doing 


5° Si ergo me potest aliquis in somnis | habet, ut cum mortuum in somnis quis- 
videre, sibi aliquid quod factum est indi- | que viderit, ipsius animam se videre arbi- 
cantem, vel etiam quod futurum est pre- | tretur; cum autem vivum similiter som- 
nunciantem, cum id ego prorsus ignorem, | niaverit, non ejus animam neque corpus, 
et omnino non curem, non solum quid ille | sed hominis similitudinem sibi apparuisse 
somniet, sed utrum dormiente me vigilet, | non dubitet, quasi non possint et mortuo- 
an vigilante me dormiat, an uno eodemque | rum hominum, eodem modo nescientium, 
tempore vigilemus ambo sive dormiamus, | non anima, sed similitudines, apparere 
quando ille somnium videt et in quo me | dormientibus. Ibid. cap. 11. 
videt; quid mirum si nescientes mortui, 61 Qua nocte somnianti ego illi quod 
nec ista sentientes, tamen a viventibus | non intelligebat exposui; imo non ego, 
videntur in somniis, et aliquid dicunt, | sed imago mea, nesciente me, et tam longe 
quod evigilantes verum esse cognoscant ? | trans mare aliquid aliud sive agente sive 
August. de Cura pro Mortuis, cap. 10. somniante, et nihil de illius curis omnino 

60 Sic autem infirmitas humana sese | curante. Ibid. 





380 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
or dreaming some other thing, and nothing at all caring 
for his cares.” The like he doth also note to happen unto 
those that are in raptures and extasies: ‘‘*For upon these 
also do appear images, as well of the living as of the 
dead; but after they have been restored unto their senses, 
as many of the dead as they say that they have seen, with 
them they are truly believed to have been; neither do they 
mark who hear these things, that the images of some living 
men, that were absent and ignorant of these things, were in 
like manner seen by them.” And for the confession of the 
devils in parties possessed, he bringeth in a memorable in- 
stance of that which fell out in “Milan, at the place of 
the memorial of the martyrs Protasius and Gervasius; 
where the devils did not only make mention of the martyrs 
that were dead, but also of Ambrose the bishop, then 
living, ‘“‘ and besought him that he would spare them, he 
being otherwise employed, and being utterly ignorant of the 
thing when it was adoing.” 

But as St Augustine doth put us in mind in that 
discourse, that “ “men are sometimes led into great errors 
by deceitful dreams or visions, and that it is just that they 
should suffer such things;” so St Chrysostom giveth a good 
admonition that little heed should be taken of the devils’ 
sayings: ‘What is it then,” saith he, “that the devils 
do say, I am the soul of such a monk? Surely for this 
I believe it not, because the devils say it, for they deceive 
their hearers. And therefore Paul (Acts xvi. 18) silenced 
them, although they spake truth, lest taking occasion from 


1 
\: 


62 Et his enim apparent imagines vivo- 
rum atque mortuorum: sed cum fuerint 
sensibus redditi, quoscunque mortuos vi- 
disse se dixerint, vere cum eis fuisse cre- 
duntur; nec attendunt qui hec audiunt, 
similiter ab eis absentium atque nescien- 
tium quorundam etiam imagines visas 
esse vivorum. Ibid. cap. 12. 

63 Nam Mediolani apud sanctos Prota- 
sium et Gervasium martyres, expresso 
nomine, sicut defunctorum quos eodem 
modo commemorabant, adhuc vivum de- 
mones episcopum confitebantur Ambro- 
sium, atque ut parceret obsecrabant, illo 
aliud agente, atque hoc cum ageretur 
omnino nesciente, Ibid. cap. 17. 








64 Aliquando autem fallacibus somniis 
(αἰ. visis) hi homines in magnos mittun- 
tur errores, quos talia perpeti justum est. 
Ibid. cap. 10. 

65 Ti οὖν, ὅτι οἱ δαίμονες λέγουσι, τοῦ 
μοναχοῦ τοῦ δεῖνος ἡ ψυχὴ εἰμί, φησι; 
διὰ γὰρ τοῦτο οὐ πιστεύω, ἐπειδὴ δαίμο- 
νες λέγουσιν" ἀπατῶσι γὰρ τοὺς ἀκούον- 
τας. διὰ τοῦτο καὶ 6 ἸΠαῦλος καίτοιγε 
ἀληθεύοντας ἐπεστόμισεν αὐτοὺς, ἵνα μὴ 
πρόφασιν λαβόντες τοῖς ἀληθέσι καὶ 
ψευδῆ πάλιν ἀναμίξωσι, καὶ ἀξιόπι- 
Chrysost. de Lazaro, 
p. 235, 236, edit. 


στοι γένωνται. 
Conc. 11. Tom. v. 
Savil. 


1x. | OF PRAYER TO SAINTS. 381 


thence, they might mingle false things again with those 
truths, and get credit to themselves.” And touching dreams 
and apparitions of: the dead, he addeth further: ‘“ Gb Ππ ΩΣ 
this time the dreams that appear oftentimes in the shapes 
of them that have departed this life have deceived and 
corrupted many, much more if this were once settled in 
men’s minds, that many of those that are departed did 
return again unto us, that wicked devil would plot a thou- 
sand guiles, and bring in much deceit into our life. And 
for this cause God hath shut up the doors, and doth not 
suffer any of the deceased to return back and tell the things 
that are there, lest he, taking occasion from thence, should 
bring in all his own devices.” It was the complaint of 
Synesius in his time, that there were ‘*’many, both private 
men and priests too, who feigned certain dreams, which they 
called revelations.” And in ancient writings we meet with 
sundry visions, which, if they be truly related, may more 
justly be suspected to have been illusions of deceitful spirits 
than true apparitions of blessed either souls or angels. 

He that. will advisedly read over Basilius Seleuciensis’ 
narration of the miracles of St Thecla, for example, must 
either reject the work as strangely corrupted, or easily be 
drawn to yield unto that which I have said. For who can 
digest such relations and observations as these? that “they 
who watch the night that goeth before her festivity, do at 
that time yearly see her driving a fiery chariot in the air, 
and removing from Seleucia unto Dalisandus, as a place 
which she did principally affect in regard of the commodity 
and pleasantness of the situation; that both she and other 
of the saints deceased do ‘ “rejoice much in solitary places, 
and do ordinarily dwell in them;” that after her death she 


τς ΚΡ τς Z 
66 Ei γὰρ νῦν, οὐδενὸς ὄντος τοιούτου, | μὴ λαβὼν ἀφορμὴν ἐντεῦθεν ἐκεῖνος τὰ 

» - « ΄ 

ὄνειροι πολλάκις φανέντες ἐν τύποις τῶν παρ᾽ ἑαυτοῦ πάντα εἰσαγάγῃ. Id. de 


ἀπελθόντων πολλοὺς ἠπάτησαν καὶ | Lazar. Conc. tv. ibid. p. 256. 


διέφθειραν, πολλῷ μᾶλλον, εἰ τοῦτο 87 Συχνοὶ παρ᾽ ἡμῖν καὶ ἰδιῶται καὶ 
γεγενημένον ἣν καὶ κεκρατηκὸς ἐν ταῖς ἱερεῖς, πλαττόμενοί τινας ὀνείρους, οὃς 
τῶν ἀνθρώπων διανοίαις, οἷον btu πολλοὶ αὐτοὶ καλοῦσιν ἀποκαλύψεις. Synes. 
τῶν ἀπελθόντων ἐπανῆλθον πάλιν, μυρί- | Hpist. Lx. 

ous ἂν ὃ μιαρὸς δαίμων ἐκεῖνος δόλους 68 Basil. Seleuc. de Miraculis 5. The- 
ἔπλεξε, καὶ πολλὴν ἀπάτην cis τὸν βίον | cle, lib. 11. cap. 10. 

εἰσήγαγε. διὰ τοῦτο ἀπέκλεισε τὰς θυρὰς 69 Καὶ γὰρ τοῦτο μάλιστα τῶν ἁγίων 
ὁ Θεὸς, καὶ οὐκ ἀφίησί τινα τῶν ἀπελ- | ἴδιον, τὸ ἠρεμίαις τε χαίρειν, καὶ ταὐύταὶς 


: 5 τ τινος. 
θόντων ἐπανελθόντα εἰπεῖν τὰ ἐκεῖ, ἵνα | ws τὰ πολλὰ ἐναυλίζεσθαι. Ib. cap. 21. 


382 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


should ‘ “affect oratory and poetry, and be continually 
delighted with such as did more accurately set forth her 
praises,” (even as Homer bringeth in Apollo ‘'tickled at 
the heart with hearing the songs that were made unto him 
in the camp of the Grecians); of which he produceth two 
special instances, the one of Alypius the grammarian, unto 
whom, being forsaken of the physicians, Thecla, he saith, 
did appear in the night, and demanded of him what he 
ailed, and what he would? He, to shew his art, and to 
win the virgin’s favour with the aptness of the verse, re- 
turneth for an answer unto her that verse wherewith Homer 
maketh Achilles to answer his mother Thetis in the first 
of the Iiads: 


᾽ . , cy a) ἢ , Gene ase , 
Οἶσθα Tin τοί TAUT ει vin TAVT αγόορένω 5 


“Thou knowest: why should I tell it thee that knowest all 2” 


Whereat ‘“‘ the martyr smiling, and being delighted, partly 
with the man, partly with the verse, and wondering that 
he had answered so aptly,” conveyed a certain round stone 
unto him, with the touch whereof he was presently set on 
foot from his long and perilous sickness. For the other 
instance, the writer reporteth that which happened unto him- 
self. For ‘the martyr,” saith he, ‘is such a lover of 
learning, and taketh such a delight in these oratorious praises, 
that I will tell somewhat of those things that were done 
to myself and for myself, which the martyr who did it 
doth know to have been done, and that I lie not.” Then 
he telleth how, having prepared an oration for her anni- 
versary festivity, the day before it should be pronounced 
he was taken with such an extreme pain in his ear, that 
the auditory was like to be quite disappointed; but that 
the martyr the same night appeared unto him, and, shaking 
him by the ear, took all the pain away. He addeth further, 


ἀπεκρίνατο. Basil. Seleuc. ut supra, 
cap. 24. 


τὸ Φιλόλογος yap, Kal φιλόμουσος, καὶ 
ἀεὶ χαίρουσα τοῖς λογικώτερον εὐφημοῦ- 
σιν αὐτήν. Ibid. cap. 24. 

τὶ Μέλποντες 'Βκάεργον" ὁ δὲ φρένα 


! 

| 

| 73 Οὕτω δὲ φιλόλογός ἐστιν ἡ μάρτυς, 
τέρπετ᾽ ἀκούων. Hom. Iliad. a. | εὐφημίαις, ἐρῶ τι καὶ τῶν ἐμαυτῷ καὶ 


, , ~ ere | =~ , eA 
καὶ χαίρει ταῖς διὰ τῶν λόγων ταύταις 


Ξ = epee’ : ° 3 
72 ᾽᾿Επιμειδιάσασα γοῦν ἡ μάρτυς, Kal | ὑπὲρ ἐμοὺ γεγονότων, ὅπερ αὐτὴ ἡ παρε- 
'σθεῖσα ἐπί τε τῷ ἀνδρὶ ἐπί τε τῷ ἔπει,  σχηκυῖα μοι μάρτυς οἷδεν ὅτι γεγένηται, 


θαυμάσασα δὲ καὶ ὡς μάλα ἁρμοδίως | καὶ οὐ ψεύδομαι. Ibid. cap. 27. 


1x. | OF PRAYER TO SAINTS. 383 


that the same martyr used often to appear unto him in his 
study at other times, but once, more especially, while he 
was in hand with writing this selfsame book. For having 
begun to be “weary of the labour, ‘‘ the martyr,” saith 
he, “ seemed to sit by, close in my sight, where I used to 
be at my book, and to take the quaternion out of my hand, 
in which I transcribed these things out of my table-book. 
Yea, and she seemed unto me to read it, and to rejoice, 
and to smile, and to shew unto me by her look that she 
was pleased with the things that were written, and that it 
behoved me to finish this work, and not to leave it imperfect.” 

These things do I here repeat, not with any intention 
to disgrace antiquity, whereof I profess myself to be as great 
an admirer as any, but to discover the first grounds from 
whence that invocation of saints did proceed, whereby the 
honour of God and Christ’s office of mediation was after- 
wards so much obscured. That saying of St Augustine is 
very memorable, and worthy to be pondered: ‘ “ἢ Whom 
should I find that might reconcile me unto thee? Should 
I have gone unto the angels? With what prayer? With 
what sacraments? Many endeavouring to return unto thee, 
and not being able to do it by themselves, as I hear, have 
tried these things, and have fallen into the desire of curious 
visions, and were accounted worthy of illusions.” Whether 
they that had recourse unto the mediation of martyrs, in 
such sort as these had unto the mediation of angels, de- 
served to be punished with the like delusions, I leave to 
the judgment of others. The thing which I observed was 
this, that such dreams and visions as these, joined with 
the miraculous cures that were wrought at the monuments 
of the martyrs, bred first an opinion in men’s minds of 
the martyrs’ ability to help them, and so afterward led 
them to the recommending of themselves unto their prayers 


™ Οὕτω δὲ ἔχοντι ἐμοὶ καὶ χασμιῶντι | ἀναπληρῶσαι τὸν πόνον τοῦτον, Kal μὴ 
ἔδοξεν ἡ μάρτυς πλησίον ἐν ὄψει μου ἀτέλεστον καταλιπεῖν. Ibid. cap. 16. 
παρακαθέζεσθαι, οὗπερ καὶ ἔθος ἦν μι 7° Quem invenirem qui me reconciliaret 
τὴν πρὸς τὰ βιβλία ποιεῖσθαι συνουσίαν, (ἰρὶ An eundum mihi fuit ad angelos ? 
καὶ ἀφαιρεῖσθαί μου τῆς χειρὸς τὴν Te- | Qua prece? Quibus sacramentis? Multi 
τράδα, ἐν ἧπερ καὶ ταῦτα ἐκ τῆς δέλτου | conantes ad te redire, neque per seipsos 
μέτεγραφόμην, καὶ δὴ καὶ ἀναγινώσκειν | valentes, sicut audio, tentaverunt hec, et 
ἐδόκει μοι, Kal ἐφήδεσθαι καὶ μειδιᾷν, kai | inciderunt in desiderium curiosarum vi- 
ἐνδείκνυσθαί μοι τῷ βλέμματι ws ἀρέσκοι- | sionum, et digni habiti sunt illusionibus. 
τό TE τοῖς γραφομένοις, καὶ ὡς δέοι we | Augustin. Confess. lib. x. cap. 24. 





384 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


and protection, where at first they expected only by their 
intercession to obtain temporal blessings, such as those cures 
were that were wrought at their tombs, and other like 
external benefits; but proceeded afterward to crave their 
mediation for the procuring of the remission of their sins 
and the furthering of their everlasting salvation. “As 
often, dear brethren, as we do celebrate the solemnities of 
the holy martyrs, let us so expect by their intercession to 
obtain from the Lord remMporat benefits, that by imitating 
the martyrs themselves we may deserve to receive eternal,” 
saith the author of the Sermon of the Martyrs, which is 
found among the Homilies of St Augustine and Leo, and 
in the “Roman Breviary is appointed to be read at the 
common festival days of many martyrs. “Be mindful of 
the martyr,” saith St Basil in his Panegyrical Oration upon 
Mamas, ‘‘as many of you as have enjoyed him by prEams; 
as many of you as, coming to this place, have had him a 
helper to your praying; as many as to whom, being called 
by name, he shewed himself present by his works; as many 
travellers as he hath brought back again; as many as he 
hath raised from sickness; as many as he hath restored their 
children unto, having been dead; as many as have received 
by his means a longer term of life.” 

Here a man may easily discern the breedings of this 
disease, and as it were the grudgings of that ague, that 
afterwards brake out into a pestilential fever. The martyr 
is here vocatus only, not invocatus yet; not called upon 
by being prayed unto, but called to join with others in 
putting up the same petition unto his and their God. For 
as here in the Church militant we have our fellow-soldiers 
®cuvaywvicavtas, striving together with us, and “συνυπ- 
ουργοῦντας, helping together with their prayers to God for 


76 Quotiescunque, fratres carissimi, | “ Μνήσθητέ μοι τοῦ μάρτυρος, ὅσοι 
sanctorum martyrum solennia celebra- δι᾽ ὀνείρων αὐτοῦ ἀπελαύσατε'" ὅσοι περι- 
mus, ita ipsis intercedentibus exspectemus τυχόντες TH τόπῳ τούτῳ, ἐσχήκεσαν 
a Domino consequi temporalia beneficia, αὐτὸν συνεργὸν eis προσευχήν" doors 
ut ipsos martyres imitando accipere me- ὀνόματι κληθεὶς ἐπὶ τῶν ἔργων παρέστη" 
reamur eterna. Serm. de Martyrib. ad ὅσους ὁδοιπόρους ἐπανήγαγεν" ὅσους ἐξ 
Calcem Sermonum Leonis 1. et Tom.1. ἀῤῥωστίας ἀνέστησεν" ὅσοις παῖδας ἀπέ- 
Oper. Augustin. Serm. xivi1.deSanctis. ὅώκεν ἤδη τετελευτηκότας" ὅσοις προ- 

77 Breviar. Roman. in Communi pluri- θεσμίας βίου μακροτέρας ἐποίησεν. Basil. 


morum Martyrum extra tempus Paschale, | de S. Mamante, Homil, xxv. 
Lect. Iv. | 7 Rom. xv. 30. 80 2 Cor. i. 11. 





1x. | OF PRAYER TO SAINTS. 385 
us; and yet, because we pray one for another, we do not 
pray one ¢o another; so the Fathers, which taught that the 
saints in the Church triumphant do pray for us, might, 
with St Basil, acknowledge that they had the martyrs 
συνέργους εἰς προσευχὴν, fellow-helpers to their prayer, 
and yet pray with them only, and not unto them. For 
howsoever this evil weed grew apace, among the supersti- 
tious multitude especially, yet was it so cropped at first by 
the skilful husbandmen of the Church, that it got nothing 
near that height which under the Papacy we see it is now 
grown unto. Which that we may the better understand, 
and more distinctly apprehend how far the recommending 
of men’s selves unto the prayers of the saints, which began 
to be used in the latter end of the fourth age after Christ, 
came short of that invocation of saints which is at this 
day practised in the Church of Rome, these special dif- 
ferences may be observed betwixt the one and the other. 
First, in those elder times he that prayed silently was 
thought to honour God in a singular manner, as one that 
**S'brought faith with him, and confessed that God was the 
searcher of the heart and reins, and heard his prayer before 
it was poured out of his mouth;” the understanding of the 
present secrets of the heart, by the general judgment of 
the Fathers, “being no more communicated by him unto 
the creatures than the knowledge of things to come; for 
before the day wherein the secrets of the heart shall be 
manifested, ‘‘**Almighty God alone doth behold the hidden 
things,” saith St Jerome, alleging for proof of this the text, 
Matt. vi. 4, Thy Father that seeth in secret; Psalm vii. 9, 
God searcheth the hearts and reins; and 1 Kings viii. 39, 


81 Qui in silentio orat fidem defert, et 
confitetur quod Deus scrutator cordis et 
renis sit, et orationem tuam ante ille au- 
‘diat, quam tuo ore fundatur. Ambros. 
de Sacrament. lib. vi. cap. 4. 

82 ἸΤρογνώστης καὶ καρδιογνώστης μόνος 
ὁ Θεὸς ὑπάρχει" ἐπεὶ οὐδὲ αὐτοὶ οἱ ἄγγελοι 
τὰ ἐν καρδίᾳ ἢ τὰ μέλλοντα ἐπίστανται. 
Quest. ΧΟΙΧ. ad Antioch. Oper. Atha- 
nasii, Tom. 11. p. 303, edit. Greco-Lat. 

88. Et prius quidem solus omnipotens 
Deus cernit occulta, dicente sermone 
evangelico, Et Pater qui videt in abscon- 


dito; et in alio loco, Scrutans corda et 
renes Deus; et in Regum volumine, Tu 
solus nosti corda cunctorum filiorum ho- 
minum. Hieronym. lib. v.in Ezech. cap. 
xvi. Vide eundem lib. iv. in Ezech. cap. 
xiv.; lib. iv. in Jerem. cap. xx.; et lib. 
i. in Matt. cap. ix. (supra p. 102); Jo. 
Chrysost. in Matth. Homil. xxrx. edit. 
Grec. vel xxx. Latin.; Gennadium de 
Ecclesiasticis Dogmatib. cap. 81; Johan. 
Cassian. Collat. vir. cap. 13; Sedulium 
in Rom. ii.; Paschas. de Spiritu Sancto, 
lib. ii, cap. 1; et alios passim. 
BB 


386 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 
Thou only knowest the hearts of all the children of men. 
But now in the Church of Rome mental prayers are pre- 
sented to the saints as well as vocal, and they are believed 
to receive both the one and the other. 

Secondly, In the former times “ “it was a great ques- 
tion, whether at all, or how far, or after what manner, the 
spirits of the dead did know the things that concerned us 
here;” and consequently whether they pray for us only 
««*in general,” and for the particulars God answereth us 
according to our several necessities, where, when, and after 
what manner he pleaseth. Anselmus Laudunensis, in his 
interlineal gloss upon that text, Abraham is ignorant of 
ws, and Israel knoweth us not, (Isaiah txiii. 16,) noteth, 
that ““ ὁ Augustine saith that the dead, even the saints, do 
not know what the living do, no, not their own sons.” 
And indeed St Augustine, in his book of the Care for the 
Dead, maketh this inference upon that place of Scripture: 
“Tf such great patriarchs as these were ignorant what 
was done toward the people that descended from them, unto 
whom, believing God, the people itself was promised to come 
from their stock, how do the dead interpose themselves in 
knowing and furthering the things and acts of the living ?” 
and afterward draweth these conclusions from thence, which 
**Hugo de Sancto Victore, borrowing from him, hath inserted 
into his book de Spirit et Anima, cap. 29: “The spirits 
of the dead be there where they do neither see nor hear 


84 Respondeo magnam quidem esse 86 Augustinus dicit, Quia mortui ne- 


questionem, nec in presentia disseren- 
dam, quod sit operis prolixioris, utrum 
vel quatenus vel quomodo ea que circa 
nos aguntur noverint spiritus mortuorum. 
Augustin. in Psal. cviii. Enarrat. τ. 

85 Vide eundem de Cura pro Mortuis, 
cap. 16, supra citatum, in fin. p. 376. 
Sanctos in genere sollicitos esse pro ec- 
elesia, et orare posse, atque etiam reipsa 
orare, fatentur Philippus in Apologia 
Confessionis Augustane, articulo de In- 
vocatione Sanctorum; Brentius in Con- 
fessione Wirtembergensi, capite de Invo- 
catione Sanctorum ; Kemnitius in tertia 
parte Examinis Concilii Tridentini: Cal- 
vinus quoque libro tertio Institut. cap. 20, 
sect. 21 et 24, non repugnat huic senten- 
tie. Bellarm. de Missa, lib ii. cap. 8. 


sciunt, etiam sancti, quid agant vivi, etiam 
eorum filii. Gloss. Interlineal. in Esai. 
Lxiii. 

87 Si tanti patriarche, quid erga popu- 
lum ex his procreatum ageretur, ignorave- 
runt, quibus Deo credentibus populus 
ipse de illorum stirpe promissus est, quo- 
modo mortui vivorum rebus atque actibus 
cognoscendis adjuvandisque miscentur ? 
Augustin. de Cura pro Mortuis, cap. 13. 

88 Lib. de Spiritu et Anima, Tom. 111. 
Operum Augustini, qui idem est cum libro 
ii. de Anima, inter Opera Hugonis Vic- 
torini. 

89 Tbi sunt spiritus defunctorum, ubi 
non vident quecunque aguntur aut eve- 
niunt in ista vita hominibus. Augustin. 
de Cura pro Mortuis, cap. 13. 


ix. ] OF PRAYER TO SAINTS. 387 
the things that are done or fall out unto men in this life.” 
«Vet have they such a care of the living, although they 
know not at all what they do, as we have care of the 
dead, although we know not what they do.” <‘*'The dead 
indeed do not know what is done here while it is here in 
doing, but afterward they may hear it by such as die and 
go unto them from hence; yet not altogether, but as much 
as is permitted to the one to tell, and is fit for the other 
to hear. They may know it also by the angels, which be 
here present with us and carry our souls unto them. They 
may know also by the revelation of God’s Spirit such of 
the things done here as is necessary for them to know.” 
Hitherto Hugo. out of St Augustine; who is herein also 
followed by Gratian, in the second part of the Decrees, 
Caus. x11. Quest. 11. cap. 29, where the gloss layeth down 
his resolution thus: ‘“ *Gratian moveth a certain incident 
question, whether the dead know the things that are done 
in this world by the living? and he answereth, that they 


do not; 
(viz. Isaiah Lxil. 16. Mi 


and this he proveth by the authority of Isaiah, 


The like question is moved by the Master of the Sen- 


tences, 


ςς Whether the saints do hear the prayers of 


suppliants, and the desire of petitioners do come unto their 
notice?” and this answer is returned thereunto: “ It is Nor 


INCREDIBLE that the souls of the 


% Ita illi (Diviti) fuit cura de vivis, 
quamvis quid agerent omnino nesciret, 
quemadmodum est nobis cura de mortuis, 
quamvis quid agant omnino utique ne- 
sciamus. Ibid. cap. 14. 

951 Proinde fatendum est, nescire qui- 
dem mortuos quid hic agatur, sed dum hic 
agatur ; postea vero audire ab eis qui hinc 
ad eos moriendo pergunt: non quidem 
omnia, sed que sinuntur indicare, qui si- 
nuntur etiam ista meminisse ; et que illos, 
quibus hee indicant, oportet audire. Pos- 
sunt et ab angelis, qui rebus que aguntur 
hic presto sunt, audire aliquid mortui, 
quod unumquemque illorum audire de- 
bere judicat, cui cuncta subjecta sunt, &c. 
Possunt etiam spiritus mortuorum aliqua 
que hic aguntur, que necessarium est eos 
nosse, et qu@ necessarium non est eos non 
nosse, non solum preterita vel preesentia, 


saints which in the secret 


verum etiam futura Spiritu Dei revelante 
cognoscere. Ibid. cap. 15. 

95. Facit Gratianus quandam incidentem 
questionem, utrum defuncti sciunt qua 
in mundo geruntur a vivis? et respondet, 
quod non ; et hoc probat auctoritate Esaiz. 
Gloss. in xiii. Quest. 11. de Mortuis. 

98. Sed forte queris, Numquid preces 
supplicantium sancti audiunt, et vota pos- 
tulantium in eorum notitiam perveniunt ? 
Non est incredibile animas sanctorum, 
que in abscondito faciei Dei veri luminis 
illustratione letantur, in ipsius contem- 
platione ea que foris aguntur intelligere, 
quantum vel illis ad gaudium vel nobis 
ad auxilium pertinet. Sicut enim angelis, 
ita et sanctis qui Deo assistunt, petitiones 
nostre innotescunt in Verbo Dei quod 
contemplantur. Petr. Lombard. Sentent. 
lib. iv. Distinct, xiv. 

BB2 


388 ANSWER TO A JESUIT’S CHALLENGE. [cHap. 
of God’s presence are joyed with the illustration of the true 
light, do in the contemplation thereof understand the things 
that are done abroad, as much as appertaineth either to 
them for joy or to us for help. For as to the angels, so 
to the saints likewise which stand before God, our petitions 
are made known in the Word of God which they contem- 
plate.” Upon which place of the Master Scotus disputing 
groweth to this conclusion: ‘*‘I say, that it is not neces- 
sary in respect of the beatitude that one in bliss should 
see our prayers, neither regularly or universally, in the 
Word, because it is not such a thing as is a necessary 
sequel of beatitude; nor yet that they be revealed, because 
that neither such a revelation doth necessarily follow upon 
beatitude.” Notwithstanding, for a reason which we shall 
hear of afterward, he saith, “it is PROBABLE that God 
doth specially reveal unto him that is in bliss such of our 
prayers as are offered unto him, or unto God in his name.” 
The same conclusion doth Gabriel Biel make in his Lec- 
tures upon the Canon of the Mass: for having shewed, 
first, that “the saints in heaven by their natural know- 
ledge, which is the knowledge of things in their proper 
kind, know no prayers of ours that are here upon earth, 
neither mental nor vocal, by reason of the immoderate dis- 
tance that is betwixt us and them;” secondly, that “ “it is 
no part of their essential beatitude that they should see our 
prayers or our other actions in the Word;” and thirdly, 
that “ “it is not altogether certain whether it do appertain 
to their accidental beatitude to see our prayers;” he thus 
at length concludeth: “It is therefore said pRoBaBLy, that 


94. Dico quod non est necesse ex ratione 
beatitudinis, quod beatus videat orationes 


terra consistentium, neque mentales neque 
vocales, cognoscunt, propter immoderatam 


nostras, neque regulariter sive universali- 
ter, in Verbo, quia non est aliquid quasi 
necessaria sequela beatitudinis; neque 
quod revelentur, quia neque talis revela- 
tio necessario sequitur beatitudinem, &c. 
Tamen probabile est quod Deus beatis 
revelat de orationibus sibi, vel Deo in 
nomine ejus oblatis. Jo. Scotus in iv. 
Dist. xLv. Quest. Iv. 

95. Dicendum quod sancti in patria qui 
de facto in celis sunt, naturali cognitione 
puta vespertina, que est cognitio rerum in 
proprio genere, nullas orationes nostrum in 


distantiam inter nos et ipsos. Gabr. Biel, 
in Canon. Miss. Lect. xx xt. 

86 Non est de ratione beatitudinis essen- 
tialis, ut nostras orationes, aut alia facta 
nostra, matutina cognitione videant in 
Verbo. Ibid. 

°7 Utrum autem videre nostras orationes 
pertineat ad eorum beatitudinem acci- 
dentalem, non per omnia certum est. 
Tbid. 

88 Unde probabiliter dicitur, quod licet 
non necessario sequitur ad sanctorum 
beatitudinem, ut orationes nostras audiant 


1x. | OF PRAYER TO SAINTS. 389 
although it doth not follow necessarily upon the saints’ 
beatitude that they should hear our prayers of congruity, 
yet that God doth reveal all things which are offered unto 
them by men, whether in magnifying and praising them, or 
in praying unto them and imploring their help.” Cardinal 
Bellarmine supposeth, that “ “if the saints should have need 
thus of a new revelation, the Church would not so boldly 
say unto all the saints, Pray for us, but would sometimes 
entreat of God that he would reveal our prayers unto them.” 
Yet because ‘ "10 seemeth unto him superfluous to desire 
ordinarily of them that they should pray for us, which 
cannot ordinarily understand what we do in particular, but 
know only in general that we are exposed to many dangers,” 
he resolveth that “? although there may be some doubt in 
what manner the saints may know things that be absent, 
and which are sometimes delivered by the affection of the 
heart alone, yet it is certain that they do know them.” 
And you must “note,” saith Doctor Pesantius, ‘that this 
is to be held for a point of faith, that the saints do know 
the prayers which we pour unto them;” because ‘ otherwise 
they should be made in vain.” So that to make good the 
Popish manner of praying unto saints, that which at the 
first was but probable and problematical, must now be held 
to be de fide, and an undoubted axiom of divinity. 

Thirdly, In the Popish invocation formal and absolute 
prayers are tendered to the saints; but the compellations of 
them used at first were commonly either wishes only, or 


requests of the same nature 


kind usually made unto the 


de congruo; tamen Deus eis revelat omnia 
que ipsis ab hominibus offeruntur, sive 
ipsos magnificando et laudando, sive eos 
orando et auxilia implorando. Ibid. 

®° Si indigerent sancti nova revelatione, 
ecclesia non diceret ita audacter omnibus 
sanctis, Orate pro nobis; sed peteret ali- 
quando a Deo ut eis revelaret preces nos- 
tras. Bellarm. de Eccles. Triumph. lib. i. 
cap. 20. 

10° Superfluum videtur ab eis (qui sunt 
in purgatorio) ordinarie petere, ut pro 
nobis orent, quia non possunt ordinarie 
cognoscere quid agamus in particulari, 
sed solum in genere sciunt nos in multis 


with those which are in this 
living, where the requester is 


periculis versari. Id. de Purgator. lib. ii. 
cap. 15. 

101 Etsi dubitatio esse possit, quemad- 
modum cognoscant absentia, et que solo 
cordis affectu interdum proferuntur, tamen 
certum est eos cognoscere. Id. de Eccles. 
Triumph. lib. i. cap. 20. 

102 Ft notandum, quod est de fide, beatos 
cognoscere orationes, quas ad illos fundi- 
mus, alias frustra fierent; sed quod illas 
videant in verbo, non est certum de fide ; 
credo tamen esse probabile, magisque 
pium et rationi consonum., Alexand. 
Pesant. in part. 1. Thom. Quest. x11. 
Artic. 10, Disput. ναι. Conclus. v1. 


390 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 
oftentimes superior to him whose prayers he desireth; which 
standeth not well with the condition of ‘prayer properly 
so called; and they that are requested be evermore accounted 
in the number of those that pray for us, but not of those 
that are prayed unto by us. Of this you may hear, if you 
please, what one of the more moderate Romanists writeth : 
*« Tf it were lawful for the Prophet to call to the angels 
and the whole host of heaven, and to exhort them that they 
would praise God, which notwithstanding they do continually 
without any one admonishing them, whereby nothing else 
but a certain abundance of desire of the amplifying of 
God’s glory is declared; why may it not be lawful also, 
out of a certain abundance of godly desire, to call upon 
those blessed spirits which by the society of the same body 
are conjoined with us, and to exhort them that they should 
do that which we believe they otherwise do of themselves ? 
That to say, All ye saints, pray unto God for me, should 
import as much as if it were said, Would to God that all 
the saints did pray unto God for me! I wish earnestly 
that all the saints should pray to God for me!” Thus 
writeth Cassander, in his notes upon the ancient Ecclesiasti- 
cal Hymns, published by him in the year 1556, who, being 
challenged for this by some others of that side, added this 
further to give them better satisfaction: ‘*!°When I did 
see that it was not necessary that we should hold that the 


103 Est enim oratio actus quidam ra- 
tionis, quo unus alteri supplicat, inferior 
videlicet superiori. Bellarm. de Bonis 
Operib. in particulari, lib. i. cap. 7. 

104 Si prophete licuit appellare angelos 
et universum celestem exercitum, eosque 
hortari ut Deum laudent, quod tamen 
nullo etiam monente assidue faciunt, quo 
sane nihil aliud quam abundantia que- 
dam studii divine glorie amplificande 
declaratur ; cur etiam non liceat beatos 
illos spiritus, ejusdem corporis societate 
nobiscum conjunctos, ex quadam pii de- 
siderii redundantia compellare, atque ex- 
hortari, uti id faciant, quod eos ultro fa- 
cere credimus ? ut perinde valeat, Omnes 
sancti, orate Deum pro me; ac si dicatur, 
Utinam omnes sancti Deum orent pro me ! 
quam velim ut omnes sancti Deum orent 
pro me! Georg. Cassand. Schol. in Hymn. 
Kcclesiastic. Operum, p. 242. 


105 Cum viderem non necessarium ut 
statuamus sanctos intelligere nostras pre- 
ces, credebam ad calumnias nonnullo- 
rum repellendas satis esse, si dicamus 
per modum desiderii eas interpellationes 
explicari posse; quod minus habet ab- 
surditatis, et divinarum literarum exem- 
plis congruit. Si quis autem hujusmodi 
compellationes pro intimatione quoque 
desiderii et directa, ut ita loquamur, allo- 
cutione haberi velit, non repugno. Cre- 
diderim tamen hujusmodi intimationi ta- 
citam conditionem subesse debere ; qua- 
lem Gregorius Nazianzenus in oratione 
funebri sororis Gorgonie exprimit, cum 
ait, Proinde si nostri sermones vel parum- 
per tibi cure sint, honorque talis sanctis 
a Deo debetur animabus, ut talia rescis- 
cant, suscipe et tu sermonem nostrum- 
Id. Epist. x1x. ad Jo, Molineum, Ρ- 
1109. 


1x] OF PRAYER TO SAINTS. 391 
saints do understand our prayers, I thought it was sufficient to 
put back the calumnies of some, if we should say that these 
interpellations might be expounded by way of wishing or 
desiring; which hath less absurdity in it, and is agreeable 
to the examples of the Holy Scriptures. But if any man 
would have such compellations as these to be taken also for 
an intimation of the desire and a direct speaking unto them, 
I do not gainsay it. Notwithstanding, I would think that 
a tacit condition ought to be understood in such an inti- 
mation; such as Gregory Nazianzen doth express in the 
Funeral Oration of his sister Gorgonia, when he saith, If 
thou hast any care at all of our speeches, and holy souls 
receive this honour from God, that they have notice of such 
things as these, do thou accept this oration of ours.” 

Yea, in the very darkest times of the Papacy there 
wanted not some who for certain reasons, recited by Guli- 
elmus Altissiodorensis and Gabriel Biel, resolved that neither 
the saints do pray for us, neither are we to pray unto them. 
<¢ 1066With these and such like reasons,” saith Biel, “‘ were 
the heretics deceived, and some Christians in our time are 
now deceived.”* ‘*!%For these and the like reasons,” saith 
Altissiodorensis, ‘‘ MaNy do say, that neither we pray unto 
the saints, nor they pray for us, but improperly ; in respect 


106 His et similibus rationibus decepti 
sunt dicti heretici: decipiuntur et nunc 
nonnulli nostro tempore Christiani. Gabr. 
Biel, in Canon. Miss. Lect. xxx. 

107 Propter istas rationes et consimiles 
dicunt multi, quod nec nos oramus sanc- 


[* In the third edition, 1631, ‘¢ correct- 
ed and enlarged by the Author,” it is 
added: “ Which moved John Scharpe 
in the University of Oxford publicly to 
dispute the two questions, of praying to 
Saints and praying for the dead; espe- 
cially because it was esteemed by some 
famous men, and not without probability, 
that such suffrages and prayers were 
superfluous in the Church of God, al- 
though some other wise men thought the 
contrary. In this particular question 
now in hand Alltissiodorensis telleth us, 
that mANy,’’ ἄς, And in the margin: 


tos, nec ipsi orant pro nobis, nisi impro- 
prie; ideo scilicet quia oramus Deum ut 
sanctorum merita nos juvent. Unde: 
Adjuvent nos eorum merita, &c. Gu- 
lielm. Altissiodor. in Summ. part. rv. lib. 
iii. Tract. vi1. cap. de Orat. Quest. v1. 


“ Presertim cum a quibusdam famosis 
verisimiliter estimatur, quod hujusmodi 
suffragia et orationes in ecclesia Dei su- 
perfluunt ; quibusdam vero sapientibus 
videtur contrarium. Jo. Scharpe, Prom. 
in Questiones de orationibus auctorum 
et suffragiis viatorum. MS. in bibliotheca 
Collegii Mertonensis Oxon.” It seems 
probable that in the copy which the 
learned Author left ‘‘ corrected under 
his own hand” he intentionally restored 
the passage to the form in which it had 
stood in the former editions. ἘΣ). 


392 ANSWER TO A JESUIT’S CHALLENGE. [ cuar. 


we pray unto God that the merits of the saints may help 
us.” For which he referreth us unto the versicle used to 
be sung at the feast of All-Saints, which in the breviary of 


Sarum I find laid down in this manner: 


8 Adjuvent nos eorum merita, 
Quos propria impediunt scelera ; 
Excuset intercessio, 
Accusat quos actio; 
Et qui eis tribuisti 
Ceelestis palmam triumphi, 
Nobis veniam non deneges peccati. 


‘* Let their merits help us, whom our own sins do hinder ; 
let their intercession excuse us, whose own action doth accuse 
us; and thou, who hast bestowed upon them the palm of 
the heavenly triumph, deny not unto us the pardon of our 
sin.” Where, if any poison do remain hidden under the 
name of merits, we will prepare an antidote against it in 
its proper place. 

And, in the meantime, observe here a fourth difference 
betwixt the Popish prayers and the interpellations used in 
the ancient time. For by the doctrine and practice of the 
Church of Rome, the saints in heaven are not only made 
joint petitioners with us, as the saints are upon earth, but 
also our attorneys and advocates, who carry the suit for us, 
not by the pleading of Christ’s merits alone, but by bringing 
in their own merits likewise; upon the consideration of the 
dignity or condignity whereof it is believed that God 
yieldeth to the motions they make unto him in our behalf. 
<< 1°We pray unto the saints,” saith the Master of the 
Sentences, ‘‘ that they may intercede for us, that is to say, 
that their merits may help us, and that they may will our 
good; for they willing it, God doth will it, and so it will 
be effected.” ™°We “ought to entreat the apostles and 


108 Breviar. secundum usum Sarum. | nobis, id est, ut merita eorum nobis suf- 
in Omnium Sanctorum officio. Whencel | fragentur, et ut ipsi velint bonum nos- 
correct the error of Illyricus, in Catalogo | trum; quia eis volentibus Deus vult, et 
testium veritatis, edit. Basil. ann. 1562, | ita fiet. Petr. Lombard. Sentent. lib. iv. 
p- 390, cited by me in the former editions | Distinct. xtv. et Jacobus de Vitriaco, 
of this treatise, who allegeth this out of | in Litania majori. 


the Breviary of the Premonstratensian 110 Rogare debemus apostolos et alios 
Order in a contrary sense, reading the | sanctos in omni necessitate nostra, quia 
place interrogatively. ipsi sunt advocati nostri, et medii inter 


*° Oramus sanctos ut intercedant pro | nos et Deum, per quos Deus ordinavit 


Ex. | 


the other saints,” saith Hugo de Prato, “in all our ne- 
cessities, because they are our advocates and the means 
betwixt us and God, by whom God hath ordained to bestow 
all things upon us.” '' Because ‘it is a thing fitting,” 
saith Scotus, ‘ that he that is in bliss should be a coadjutor 
of God in procuring the salvation of the elect, according to 
such manner as this may agree unto him; and to this it 
is requisite, that our prayers which are offered unto him 
should specially be revealed unto him, because they lean 
specially upon the merits of him as of a mediator bringing 
us to the salvation which is sought for; therefore it is pro- 
bable that God doth specially reveal unto him that is in 
bliss such of our prayers as are offered unto him or unto 
God in his name.” But this is an open derogation to the 
high prerogative of our Saviour’s meritorious intercession, 
and a manifest encroachment upon the great office of medi- 
ation, which the most religious and learned among those 
Fathers, who desired to be recommended unto the prayers 
of the saints, were so careful to preserve entire unto him. 
‘¢™ For what is so proper to Christ,” saith St Ambrose, 
“as to stand by God the Father for an advocate of the 
people?” “He is the Priest,” saith St Augustine, ‘* who 
being now entered within the veil, aLonr there of them that 
have been partakers of flesh doth make intercession for us; 
in figure of which thing, in that first people and in that 
first temple the priest only did enter into the holy of holies, 
and all the people stood without.” And therefore where 
St John saith, These things write I unto you, that ye sin 
not; and if any man sin, we have an advocate with the 
Father, Jesus Christ the righteous, 1 John ii. 1, St Augus- 


OF PRAYER TO SAINTS. 


393 


omnia nobis largiri. Hug. de Prat. Ser- 
mon. xxxv. Luc. xx11. Ego dispono 
vobis, sicut disposuit mihi pater meus 
regnum. i. Sicut Deus pater dedit mihi 
regnum et omnia in manus, ita et ego 
concedo vobis. 

Nl Quia congruum est beatum esse co- 
adjutorem Dei in procurando salutem 
electi, eo modo quo hoc sibi potest com- 


babile est, quod Deus beatis revelat de 
orationibus sibi, vel Deo in nomine ejus 
oblatis. Jo. Scot. intv. Sent. Dist. xiv. 
Quest. Iv. 

12 Quid enim tam proprium Christi, 
quam advocatum apud Deum patrem ad- 
stare populorum ? Ambros. in Psal. xxxix. 

118. [pse sacerdos est, qui nunc ingressus 
in interiora veli, solus ibi ex his qui car- 


petere ; et ad istud requiritur 5101 reve- 
lari orationes nostras specialiter que sibi 
offeruntur, quia illz specialiter innituntur 
meritis ejus, tanquam mediatoris perdu- 
centis ad salutem que petitur ; ideo pro- 


| foras stabat, 


nem gestaverunt interpellat pro nobis. 
In cujus rei figura in illo primo populo 
et in illo primo templo unus sacerdos in- 
trabat in sancta sanctorum, populus omnis 
August, in Psalm. xiv. 


394 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
tine, in his exposition upon that place, maketh this observa- 
tion thereupon: that St John being so great a man as he 
was, “‘'did not say, YE have, nor Ye have ΜῈ; nor YE 
have Christ himself; but did both put in Christ, not him- 
self; and also said, Wr have, not YE have;” because “ he 
had rather put himself in the number of sinners, that he 
might have Christ to be his advocate, than put himself for 
an advocate instead of Christ, and be found among the 
proud that should be damned ;” and from thence draweth 
this conclusion against Parmenian the Donatist: “ '°If he 
had said thus: I have written this unto you that you sin not; 
and if any man sin, you have me a mediator with the 
Father; I make intercession for your sins; (as Parmenian 
in one place doth make the Bishop a mediator betwixt the 
people and God;) what good and faithful Christian would 
endure him? who would lock upon him as the apostle of 
Christ, and not as antichrist rather?” The doctrine there- 
fore and practice of the Church of Rome in this point, by 
this learned Father’s judgment, must needs be held to be 
ungodly and antichristian. 

Fifthiy, 'The recommendation of men’s selves unto the 
prayers of the saints deceased, which was at first admitted 
in the ancient Church, did no way impeach the confidence 
and boldness which we have gotten in Christ to make our 
immediate approach unto the throne of grace, which by the 
invocation of saints, now taught in the Church of Rome, 
is very much impaired. For to induce men to the practice 
of this, the great majesty of God and the severity of his 
justice is propounded unto poor sinners on the one hand, 
and the consideration of their own baseness and unworthi- 
ness on the other; whereupon it is inferred, that as well 
for the manifesting of their reverence to God’s majesty, as 
the testifying of their submissiveness and humility, they 


4 Non dixit, habetis, nec me habetis 
dixit, nec ipsum Christum habetis, dixit ; 


non peccetis, et si quis peccaverit, media- 
torem me habetis apud patrem, ego exoro 


sed et Christum posuit, non se, et habe- 
mus dixit, non habetis. Maluit se ponere 
in numero peccatorum, ut haberet advo- 
catum Christum, quam ponere se pro 
Christo advocatum et inveniri inter 
damnandos superbos. Id. Tractat.1. in 
1 Epist. Johan. cap. ii. 


115 


pro peccatis vestris, (sicut Parmenianus 
quodam loco mediatorem posuit episco- 
pum inter populum et Deum,) quis eum 
ferret bonorum atque fidelium Christia- 
norum? Quis sicut apostolum Christi, 
et non sicut antichristum intueretur ἢ 
Id. lib. ii. contr. Epist. Parmenian. 


Si ita diceret, Hoc scripsi vobis ut | cap. 8. 
| 


Ix. | 


should seek to God by the mediation of his saints, like 
as men do seek to the king by the mediation of his servants ; 
which motives can have no more force to encourage men to 
the invocation of saints, than they have to discourage them 
from the immediate invocation of God and his Christ. So, 
among the causes alleged by Alexander of Hales why we 
ought to pray unto the saints, one is, “ἢ respect of 
our want in contemplating, that we, who are not able to 
behold the highest light in itself, may contemplate it in 
his saints;” another, ‘‘in respect of our want in loving, 
because we, miserable men,” (miserable men, indeed, that 
do so,) ‘or some of us at least, are more affected some- 
times unto some saint than unto our Lord himself, and 
therefore God, having compassion on our misery, is pleased 
that we should pray unto his saints;” and a third, ‘¢ ‘in 
respect of the reverence of God, that a sinner who hath 
offended God, because he dareth not to come unto him in 
his own person, may have recourse unto the saints by 
imploring their patronage.” ‘The like we read in Gabriel 
Biel, handling the same argument: “This is a singular 
consolation,” saith he, ‘‘ to sinners, who have oftentimes 
more mind to the interpellation of the saints than of the 
Judge, whose defect of holiness also other men’s goodness 
is able to supply;” and it maketh ‘'for the reverence 
of God, that a sinner who hath offended God, as it were 
not daring for the dross of his sin to appear in his proper 
person before the most high and dreadful Majesty, should 


have recourse unto the saints, who are most pure and 


395 


OF PRAYER TO SAINTS. 


6 Ulterius propter nostram inopiam 
in contemplando; ut qui non possumus 
summam lucem in se aspicere, eam in 
suis sanctis contemplemur. Tertio prop- 
ter inopiam in amando; quia nos misera- 
biles homines, vel pleriquenostrum, magis 
afficimur circa sanctum aliquem aliquan- 
do, quam etiam circa Dominum; et ideo 
Dominus compassus nostre miseriz, vult 
quod oremus sanctos suos. Alexand. 
de Hales. Sum. part. tv. Quest. χχνι. 
Memb. 3, Artic. 5. 

"7 Propter Dei reverentiam, ut pecca- 
tor qui Deum offendit, quia non audet in 
propria persona adire, recurrat ad sanctos, 
eorum patrocinia implorando. Id, ibid. 


118 Peccatoribus singularis est consola- 
tio, qui ad sanctorum interpellationem 
quandoque magis animantur quam judi- 
cis, quorum etiam sanctitatis defectum 
supplere potest probitas aliena. Gabriel 
Biel, in Canon. Miss. Lect. xxx. 

119 Propter Dei reverentiam, ut scilicet 
peccator qui Deum offendit, quasi non 
audens in persona propria, propter peccati 
scoriam, coram Majestate altissima pari- 
ter et tremenda apparere, recurreret ad 
sanctos purissimos et Deo gratos, qui pec-~ 
catoris preces altissimo presentarent, eas- 
que suis adjunctis meritis et precibus 
magis redderent exaudibiles, placidas, at- 
que gratas. Ibid. Lect. xxx1. 


396 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
grateful to God, who may present the sinner’s prayers unto 
the Most High, and by adjoining their merits and prayers 
thereunto might make the same more fit for audience, more 
pleasing and more grateful.” Therefore Salmeron the Jesuit 
sticketh not to deliver his opinion plainly, that the praying 
unto God by the saints seemeth to be better than the 
praying unto him immediately; as for other reasons, ‘* ”°so 
because the Church, which hath the Spirit of Christ,” (though 
St Augustine surely would have judged such a Church to 
be led by the spirit of antichrist rather than of Christ,) 
‘‘most frequently hath recourse unto God by the saints, 
but cometh more rarely unto God by itself;” and also be- 
cause ‘* the praying of God by the invocation of saints doth 
argue greater humility, as may be seen in the Centurion, 
Luke vii. 6, 7. Whereunto he applieth also the saying of 
David, *' He hath had respect to the prayer of the humble, 
and did not despise their prayers; and of Judith, The 
prayer of the humble and meek hath always pleased thee. 
Thus in the days of the Apostles themselves, under 
the pretence of humility, some laboured to bring into the 
Church the worshipping of angels, which carried with it 
M4q shew of wisdom, as St Paul speaketh of it, and such 
a shew as was not far unlike unto that wherewith our Romish 
doctors do cozen simple people now-a-days. For ‘ '™ this,” 
saith Theodoret, ‘‘did they counsel should be done,” namely, 
that men should pray unto angels, “ pretending humility, 
and saying, that the God of all things was invisible, and 
inaccessible, and incomprehensible, and that it was fit we 
should procure God’s favour by the means of angels.” 
Whereas St Chrysostom, treating of Christian humility, 


sheweth that the faithful, who are furnished with that 





grace, do notwithstanding <“ τ 


120 Tertio, quia ecclesia, que Christi 
Spiritum habet, frequentissime per sanc- 
tos recurrit ad Deum, rarius per se ad 
Deum accedit. Quarto, precatio Dei per 
invocationem sanctorum arguit majorem 
humilitatem, sicut videri estin Centurione. 
Alphons. Salmer. in] Tim. ii. Disput. vii. 
sect. ult. 

121 Psalm cii. 17. 122 Judith ix. 16. 

138. Coloss. ii. 18. 124 Ibid. ver. 23. 


"5 Touro Toivuy συνεβούλευον ἐκεῖνοι 


ascend beyond the highest 


γίνεσθαι, ταπεινοφροσύνῃ δῆθεν Kexpn- 
μένοι καὶ λέγοντες, ὡς ἀόρατος ὁ τῶν 
ὅλων Θεὸς ἀνέφικτός τε καὶ ἀκατάλη- 
πτος, καὶ προσήκει διὰ τῶν ἀγγέλων τὴν 
θείαν εὐμένειαν πραγματεύεσθαι. Theo- 
doret. in Coloss. cap. ii. 

126 Οἱ καὶ αὐτὰς ὑπερβαίνουσι Tov ov- 
ρανοῦ τὰς ἀψίδας, καὶ ἀγγέλους παρερ- 
χόμενοι παρεστήκασιν αὐτῷ τῷ θρόνῳ 
τῷ βασιλικῷ. Chrysostom. in Matth. 
Homil. uxv. edit, Grac. Lxvi. Latin. 


Ix. | OF PRAYER TO SAINTS. 397 
tops of heaven, and passing by the angels, present them- 
selves before the regal throne itself;” yea, “by learning 
thus to speak with God in prayer, he sheweth that the man 
himself is made a kind of an “angel; the soul is so set 
loose from the bonds of the body, the reasoning is raised 
up so high, he is so translated into heaven, he doth so 
overlook these worldly things, he is so placed by the regal 
throne itself, although he be a poor man, although a servant, 
although a simple man, although an unlearned.” Neither is 
it to be forgotten that the heathen idolaters also, to cover 
“the shame of their neglecting of God, were wont to 
use this miserable excuse, that by these they might go to 
God, as by officers we go to the king ;” which is the very 
selfsame rag our Romanists have borrowed from them to. 
cover their superstition with, that the nakedness thereof 
might not appear. But St Ambrose, or whoever else was 
author of those commentaries upon St Paul’s Epistles that 
are found among his works, hath met well with them, and 
sufficiently discovered the vanity of these gross and carnal 
imaginations: “Go to,” saith he, ‘is there any man so 
mad or so unmindful of his salvation, as to give the king’s 
honour to an officer? whereas if any shall be found but to 
treat of such a matter, they are justly condemned as guilty 
of high treason. And yet these men think themselves not 
guilty, who give the honour of God’s name to a creature, 
and leaving the Lord, adore their fellow-servants, as though 
there were any thing more that could be reserved to God. 
For therefore do men go to the king by tribunes or officers, 


aut salutis sue2 immemor, ut honorificen- 
tiam regis vindicet comiti? cum de hac re 
si qui etiam tractare fuerint inventi, jure 
ut rei damnentur majestatis. Et isti se 
non putant reos, qui honorem nominis Dei 


127 Ἄνθρωπος yap Θεῷ παιδευθεὶς δια- 
λέγεσθαι, ὡς εἰκὸς τὸν τῷ Θεῷ διαλεγό- 
μενον, ἄγγελος ἔσται λοιπόν. οὕτως ἀπο- 
λύεται τῶν δεσμῶν τοῦ σώματος ἡ Ψυχὴ; 
οὕτω μετάρσιος αὐτῷ γίνεται ὃ λογισμός" 


οὕτω μετοικίζεται πρὸς τὸν οὐρανόν" οὕ- 
τως ὑπερορᾷ τῶν βιωτικῶν" οὕτω Tap’ 
αὐτὸν ἵσταται τὸν θρόνον βασιλικὸν, κἂν 
πένης Ny κἂν οἰκέτης, κἂν ἰδιώτης, κἂν 
ἀμαθής. Id.in Psal. iv. 

128 Solent tamen, pudorem passineglecti 
Dei, misera uti excusatione, dicentes per 
istos posse ire ad Deum, sicut per comites 
pervenitur ad regem. Ambros. in Rom. 
cap. i. 

29 Age, numquid tamdemensest aliquis, 


deferunt creature, et relicto Domino con- 
servos adorant ; quasi sit aliquid plus quod 
servetur Deo. Nam et ideo ad regem per 
tribunos aut comites itur, quia homo uti- 
que est rex, et nescit quibus debeat rem- 
publicam credere. Ad Deum, ante quem 
utique nihil latet, (omnium enim merita 
novit, ) promerendum suffragatore non opus 
est, sed mente devota. Ubicunque enim 
talis locutus fuerit ei, respondebit illi. 
Ibid. 


398 ANSWER TO A JESUIT’S CHALLENGE. | cHar. 
because the king is but a man, and knoweth not to whom 
he may commit the state of the commonwealth. But to pro- 
cure the favour of God, from whom nothing is hid, (for he 
knoweth the merits or works of all men,) we need no spokes- 
man but a devout mind; for wheresoever such a one shall 
speak unto him, he will answer him.” | 

But of all others St Chrysostom is most plentiful in 
setting out the difference of the access which we may have 
to God and to the great ones in this world: ‘ *°When 
we have suit unto men,” saith he in one place, ‘ we have 
need of cost and money, and servile adulation, and much 
going up and down, and great ado. For it falleth out 
oftentimes that we cannot go straight unto the lords them- 
selves, and present our gift unto them and speak with them; 
but it is necessary for us first to procure the favour of 
their ministers and stewards and officers, both with paying 
and praying and using all other means unto them, and then 
by their mediation to obtain our request. But with God 
it is not thus; for there is no need of intercessors for 
the petitioners, neither is he so ready to give a gracious 
answer, being entreated by others, as by our own selves 
praying unto him.” ‘*'When thou hast need to sue unto 
men,” saith he in another place, ‘ thou art forced first to 
deal with door-keepers, and to entreat parasites and flatterers, 
and to go a long way. But with God there is no such 
matter: without an intercessor he is entreated, without money, 
without cost, he yieldeth unto thy prayer. It sufficeth only 
that thou cry in thine heart, and bring tears with thee, 


xv. et Jo. Damasceno in Parallel. lib. 11. 
cap. 15, ubi ab editore Pontificio ad mar- 


130 Ανθρώπων μὲν γὰρ δεόμενοι, καὶ 
, , , \ 
δαπάνης χρημάτων δεόμεθα, καὶ κολα- 


κείας δουλοπρεποῦς, καὶ πολλῆς περιόδου 
καὶ πραγματείας" οὐ γὰρ ἐξ εὐθείας αὐτοῖς 
τοῖς κυρίοις δοῦναι τὴν χάριν ἔνι, καὶ δια- 
λεχθῆναι πολλάκις" ἀλλ᾽ ἀνάγκη πρό- 
τερον διακόνους καὶ οἰκονόμους αὐτῶν 
καὶ ἐπιτρόπους καὶ χρήμασι καὶ ῥήμασι 
καὶ παντὶ θεραπεῦσαι πρόπῳ, καὶ τότε 
δι᾿ ἐκείνων δυνηθῆναι τὴν αἴτησιν λαβεῖν. 
ἐπὶ δὲ τοῦ Θεοῦ οὐκ ἔστιν οὕτως. οὐ γὰρ 
δεῖται μεσιτῶν ἐπὶ τῶν ἀξιούντων, οὐδὲ 
οὕπω δι’ ἐτέρων παρακαλούμενος, ὡς Ov 
ἡμῶν αὐτῶν δεομένων ἐπινεύει τῇ χάριτι. 
Chrysost. in Matt. citat. a Theodoro Daph- 
nopat. in Eclogis (Tom. vit. edit. Savil. 
Ῥ. 768,) Maximo, in loc, commun. Serm. 


ginem appositum est hoc pharmacum : 
HecomiAntexes dicuntur,non δογματικῶς. 

131 Ανθρώπους μὲν yap ὅταν δέῃ Tapa- 
καλέσαι, καὶ πυλωροῖς ἡμᾶς συντυχεῖν 
ἀνάγκη πρότερον, καὶ παρασίτους καὶ 
κόλακας παρακαλέσαι, καὶ ὁδὸν πολλὴν 
ἀπελθεῖν. ἐπὶ δὲ τοῦ Θεοῦ οὐδὲν τοιοῦτόν 
ἐστιν ἀλλὰ χωρὶς μεσίτου παρακαλεῖ- 
ται, χωρὶς χρημάτων, χωρὶς δαπάνης 
ἐπινεύει τῇ δεήσει. ἀρκεῖ μόνον βοῆσαι 
τῇ καρδίᾳ, καὶ δάκρυα προσενέγκαι, καὶ 
εὐθέως εἰσελθὼν αὐτὸν ἐπισπάσῃ. Chry- 
sost. Serm. vit. de Penitent. Tom. v1. 
edit. Savil. p. 802, qui in aliis editionibus 
est Serm. rv. de Penitent. 


Tx: | OF PRAYER TO SAINTS. 399 
and entering in straightway thou mayest draw him unto 
thee.” “Amongst men,” saith he in a third place, “ it 
behoveth him that cometh unto one to be a man of speech, 
and it is required that he should flatter all those that are 
about the prince, and to think upon many other things, 
that he may find acceptance. But here there is need of 
nothing save of a watchful mind only, and there is nothing 
that hindereth us from being near to God.” So in his 
sermon upon the woman of Canaan, which he made in 
his latter days, after his return from his first banishment : 
«ς 13God is always near,” saith he. “ If thou wilt entreat 
man, thou askest what he is a-doing, and he is asleep, he 
is not at leisure, or the servant giveth thee no answer. 
But with God there is none of these things. Whitherso- 
ever thou goest and callest, he heareth; there is no want 
of leisure, nor a mediator, nor a servant that keepeth thee 
off. Say, Have mercy upon me, and presently God is with 
thee. For while thou art yet a-speaking, saith he, I will 
say, Behold, here I am, Isaiah tvii. 9.” And therefore he 
biddeth us to “mark the philosophy,” as he termeth it, 
or the wisdom of the ‘woman of Canaan. She entreateth 
not James,” saith he, ‘* she beseecheth not John, neither 
doth she come to Peter; but brake through the whole com- 
pany of them, saying, I have no need of a mediator, but 
taking repentance with me for a spokesman, I come to the 
Fountain itself. For this cause did he descend, for this 
cause did he take flesh, that I might have the boldness to 
speak unto him. I have no need of a mediator: have thou 
mercy upon me.” Hitherto St Chrysostom. 

Sixthly, The Romanists repose such confidence in the 


132 Emi μὲν yap τῶν ἀνθρώπων τὸν 
προσιόντα τινὶ καὶ ῥητορικὸν εἶναι χρὴ; 
καὶ κολακεῦσαι τοὺς περὶ τὸν ἄρχοντα 

L € ‘ 4 oN YF 2 ~ 
πάντας ἱκανὸν, καὶ πολλὰ ἕτερα ἐπινοῆ- 
σαι, ὥστε γενέσθαι εὐπαράδεκτον. ἐν- 
ταῦθα δὲ οὐδενὸς δεῖται, ἀλλὰ γνώμης 

, , τ τ Γι \ ‘ A 
μόνης νηφούσης" καὶ οὐδὲν τὸ κωλύον 
εἶναι ἐγγὺς τοῦ Θεοῦ. Id. in Psal. iv. 

133 Θεὸς ἀεὶ ἐγγύς ἐστιν. ἐὰν θέλῃς 

, - - 
παρακαλέσαι ἄνθρωπον, ἐρωτᾶς τί ποιεῖ ; 
5 3 = = 
καθεύδει, ἀσχολεῖται, 6 διακονῶν οὐκ ἀπο- 

, , δα ee τὰ τορι , 

κρίνεταί σοι. ἐπὶ δὲ τοῦ Θεοῦ οὐδὲν TOU- 
es Accel “ : 

των. ὅπου éav ἀπέλθῃς καὶ καλέσῃς, 

᾽ ᾽ 

ἀκούει. οὐκ ἀσχολία, οὐ μεσίτης, οὐ 





διάκονος διατειχίζει. εἰπὲ, ᾿Ελέησόν ye, 

\ ‘ x , Ἔν! ‘ 
καὶ παρευθὺ Θεὸς παραγίνεται" "Ett yap, 
φησὶ, λαλοῦντος σου ἐρῶ, ἰδοὺ ἐγὼ παρ- 
εἰμι. Id. in Dimission. Chananee, Tom. 
v. edit. Savil. p. 195. 

134 Kai ὅρα γυναικὸς φιλοσοφίαν" ob 

~? Ly > as > , 
παρακαλεῖ ᾿Ιάκωβον, οὐ δέεται ᾿Τωάννου, 
οὐδὲ προσέρχεται Ἰέτρῳ, ἀλλὰ διέτεμε 
τὸν χορόν: Οὐκ ἔχω μεσίτου χρείαν, 
᾽ μι -“-- ‘ ᾿ Τὰ 
ἀλλὰ λαβοῦσα τὴν μετάνοιαν συνήγορον, 
αὐτῇ τῇ πηγῇ προσέρχομαι" διὰ τοῦτο 
ta d ‘ = , 3 « 

κατέβη, διὰ τοῦτο σάρκα ἀνέλαβεν, ἵνα 

’ ἣν ᾿ - Ay ~ ᾿ , ” 
κἀγὼ αὐτῷ διαλεχθῶ, &c. ob χρείαν ἔχω 


Ibid. p. 190. 


μεσίτου, ἐλέησόν με. 


400 ANSWER TO A JESUIT’S CHALLENGE. [cuap. 
intercession of the saints, that they look to receive far greater 
benefit by them than by their own prayers. Which conceit, 
how distasteful it was unto the ancient doctors, St Chrysos- 
tom may be a sufficient witness, who laboured exceedingly 
to root out this erroneous opinion, when it first began to 
shew itself in his time. And therefore he is bold to affirm, 
not only that “we have no such need of others that we 
may entreat by them,” but also, that God ‘then doeth 
most when we do not use the entreaty of others.” For “ as 
a kind friend,” saith he, “ then blameth he us most, as not 
daring to trust his love, when we entreat others to pray 
unto him for us. Thus use we to do with those that seek 
to us; then we gratify them most, when they come unto 
us by themselves and not by others. But, thou wilt say, 
what if I have offended him? Cease offending, and shed 
tears, and so come, and thou shalt quickly make him appeased 
for the things that are past. Say only, I have offended; 
say it from thy soul and a sincere mind, and all is loosed. 
Thou dost not so much desire thy sins to be forgiven thee, 
as he doth desire to forgive thy sins unto thee.” Thus 
doth St Chrysostom write upon: the 16th of the Acts; and 
upon the fourth Psalm to the same effect: “Thou mayest 
always and continually solicit him, and thou shalt meet 
with no difficulty. For thou shalt have no need of any 
door-keepers to bring thee in, nor stewards, nor procura- 
tors, nor keepers, nor friends; but when thou thyself comest 


135 My ἑτέρων δεῖσθαι, ἵνα ov ἐκείνων 
ἀξιώσῃς. Chrysost. in Acts xvi. Homil. 
XXXVI. 

136 Οὗτος yap τότε μάλιστα ποιεῖ, 
ὅταν μι ἑτέρων δεηθῶμεν. καθάπερ φίλος 
γνήσιος, τότε μάλιστα ἡμῖν ἐγκαλεῖ, ὡς 
οὐ θαῤῥοῦσιν αὐτοῦ τῇ φιλίᾳ, ὅταν ἕτέ- 
ρων πρὸς αὐτὸν δεηθῶμεν τῶν ἀξιούντων. 
οὕπω καὶ ἡμεῖς ποιοῦμεν ἐπὶ τῶν ἡμᾶς 
ἀξιούντων. τότε μάλιστα αὐτοῖς χα- 
ριζόμεθα, ὅταν δι’ ἑαυτῶν rjuiv, καὶ οὐ 
δι’ ἑτέρων, προσίωσι. Τί οὖν, φησιν, ἂν 
προσκεκρουκὼς ὦ; παῦσαι προσκρούων 
καὶ δάκρυσον, καὶ οὕτω πρόσελθε, καὶ 
ταχέως ἐπὶ τοῖς προτέροις αὐτὸν ἵλεων 
ποιήσεις. εἰπὲ μόνον, ὅτι προσέκρουσα" 
εἰπὲ ἐκ ψυχῆς καὶ γνησίας διανοίας, καὶ 
πάντα λέλυται. οὐκ ἐπιθυμεῖς οὕτως 


, - ee a τε , ©) ae 
ἀφεθῆναι σὺ Tas ἁμαρτίας σου, ὡς αὐτὸς 


, Ay eh Sener Στὰ ; 
ἐπιθυμεῖ ἀφεῖναί σου τὰ ἁμαρτήματα. 
Id. ibid. 
187 “Aci καὶ διηνεκῶς ἐντυγχάνειν δύνα- 
, Fae , 
σαι, Kat δυσκολία οὐδεμία πρόσεστιν. 
οὔτε γὰρ χρεία τῶν προσαγόντων θυρω- 
ρῶν, οἰκονόμων, ἐπιτρόπων, φυλάκων, ἢ 
΄ ᾽ ᾽» . > ‘ Wis τς = 
φίλων. ἀλλ᾽ ὅταν αὐτὸς Ov ἑαυτοῦ προσ- 
; , , cee , 
ἔλθῃς, τότε μάλιστα ἀκούσεταί cov, 
τότε, ὅταν μηδενὸς δεηθῇῆς. οὐχ οὕτως 
οὖν αὐτὸν δυσωποῦμεν Ov ἑτέρων ἀξιοὺν- 
: IOS γα ng Sota βαθοΣ a 
τες, ὡς OL ἡμῶν αὐτῶν. ἐπειδὴ γὰρ τῆς 
aie = Ξ 
ἡμετέρας ἐρᾷ φιλίας, καὶ πάντα ποιεῖ, 
Ξ Ξ ee NF 
ὥστε ἡμᾶς αὐτῷ θαῤῥεῖν, ὅταν ἴδῃ Ov 
ἑαυτῶν τοῦτο ποιοῦντας, τότε μάλιστα 
ἐπινεύει. οὕτω καὶ ἐπὶ τῆς Χαναναίας 
ἐποίησε' καὶ ἹΤέτρου μὲν καὶ ᾿Ιακώβου 
, : ; 
προσιόντων. οὐκ ἐπένευσεν" ἐπιμενούσης 
δὲ ταύτης, τὸ αἰτηθὲν ταχέως ἔδωκεν. 
Id. in Psalm. iv. 


AX. ] - }OF PRAYER TO SAINTS. 401 
by thyself, then will he most of all hear thee, even then, 
when thou entreatest no man. We do not therefore so 
pacify him when we entreat him by others, as when we do 
it by our ownselves. For by reason he loveth our friend- 
ship, and doth all things that we may put our confidence 
in him, when he beholdeth us to do this by ourselves, 
then doth he most yield unto our suits. Thus did he deal 
with the woman of Canaan: when Peter and James came 
for her, he did not yield; but when she herself did remain, 
he presently gave that which was desired.” 

The same lesson doth he repeat in his 44th Homily 
upon Genesis, that ‘'*our Lord being merciful doth not 
so yield when he is entreated for us by others, as he doth 
when he is by our ownselves;” and for proof thereof telleth 
us again of the woman of Canaan, that ‘having the 
disciples petitioning for her, she could obtain nothing until 
she by herself being instant drew forth the clemency of 
the Lord ;” to the end we might thereby “learn, that we 
do not so prevail when we entreat by others as when by 
ourselves, if we come with fervour and with a vigilant mind.” 
The like observation is made by him and by Theophylact, 
in their expositions upon that part of the Gospel wherein 
this history is related: “9 “°Mark me,” saith the one, ““ how 
the apostles being put down and not prevailing, she herself 
prevailed; of so great force is the assiduity of prayer: for 
God would be petitioned unto by us that are guilty in our 
own cause, rather than by others for us :” and ‘“ observe,” 
saith the other, ‘‘ that although the saints do pray for us 
as the apostles did for her, yet we praying for ourselves do 


prevail much more.” 


188 Ee yap φιλανθρωπός ἐστιν ὁ 
δεσπύτης ὁ ἡμέτερος, οὐχ οὕτω Ov ETE- 
ρων παρακαλούμενος ὑπὲρ ἡμῶν ἐπινεύει, 
ὡς δι’ ἡμῶν αὐτῶν. Id. in. Gen. cap. 
xix. Homil. xtiv. 

139 Tavtyny δὲ πᾶσαν τὴν ἱστορίαν εἰς 
μέσον παραγαγεῖν ἠναγκάσθημεν, ἵνα 
μάθωμεν, ὅτι οὐχ οὕτω Ov ἑτέρων παρα- 
καλοῦντες ἀνύομεν, ὡς αὐτοὶ δι᾿ ἑαυτῶν, 
ἐπειδὰν μετὰ θερμότητος προσίωμεν καὶ 
διεγηγερμένης διανοίας. ἰδοὺ γὰρ αὕτη 
καὶ τοὺς μαθητὰς ἔχουσα ὑπὲρ αὐτῆς 
ἱκετεύοντας οὐδὲν πλέον ἀνύσαι ιἰδυνήθη» 
μέχρις Ste αὐτὴ OC ἑαυτῆς παραμείνασα 


One place more I will yet lay down 


τὴν φιλανθρωπίαν ἐπεσπάσατο ποῦ δε- 
14. 1014. 


140 Σὺ δέ μοι σκόπει, πῶς τῶν ἀποστό- 


σπότου. 


λων ἡττηθέντων καὶ οὐκ ἀνυσάνπων, αὐτὶ 
ἤνυσε" τοσοῦτόν ἐστι προσεδρία εὐχῆς. καὶ 
yap ὑπὲρ τῶν ἡμετέρων παρ᾽ ἡμῶν βού- 
λεται μᾶλλον τῶν ὑπευθύνων ἀξιοῦσθαι, 1) 
παρ᾽ ἑτέρων ὑπὲρ ἡμῶν. Τά. ἴῃ Matt. xv. 
Homil. irr. edit. Gree. vel Lit. Latin. 

141 Sypelwoar δὲ, ὅτι κἂν ἅγιοι αἰτῶσιν 
ὑπὲρ ἡμῶν, ὥσπερ ὑπὲρ ἐκείνης οἱ ἀπό- 
στολοι, ἀλλ᾽ οὖν ἡμεῖς ὑπὲρ ἑαυτῶν 
αἰτοῦντες πλέον ἀνύομεν. Theophylact. 
in Matt. cap. xv. 

CC 


402 ANSWER TO A JESUIT’S CHALLENGE. 


[cwar. 
out of Chrysostom’s Sermon of the Profiting of the Gospel, 
and so make an end of this observation: ‘* ? With God,” 
saith he, ‘‘ thou hast need of no intercessors, nor of much 
running about, nor to flatter others; but although thou be 
alone and hast no patron, thou by thyself praying unto 
God shalt certainly obtain thy request. He useth not to 
yield so soon being prayed unto by others for us, as when 
we ourselves do pray unto him, although we be replenished 
with a thousand evils.” And to prove that ‘praying by 
our ownselves we prevail more with God than praying unto 
him by others,” he bringeth in again the history of the 
woman of Canaan, and wisheth us to observe, ““ how when 
others entreated he put her back, but when she herself cried 
out praying for the gift, he yielded;” and at last concludeth 
with this exhortation: ‘1° Seeing then we have learned all 
these things, although we be in sin and unworthy to receive, 
let us not despair, knowing that by perseverance and con- 
stancy of mind we may obtain our request; although we 
be solitary and without patrons, let us not be discouraged, 
knowing that this is a great patronage, that thou by thine 
ownself mayest come to God with much alacrity. 
Seventhly, and principally, it is to be considered, that 
invocation is attributed unto the saints in the Church of 
Rome as a part of the worship due unto them; yea, as 
eximium adorationis genus, for so doth “Cardinal Bel- 
larmine pronounce it to be, ‘ an eminent kind of adoration.” 
For “'7we do not honour the saints,” saith Azorius the 


142 


Οὐ χρεία σοι μεσιτῶν ἐπὶ TOU Θεοῦ, 

οὐδὲ πολλῆς τῆς περιδρομῆς, καὶ τοῦ κο- 
= ee BAGS oe - 

λακεῦσαι ἑτέρους" ἀλλα Kav ἔρημος ἧς, 

, ~ 

κἂν ἀπροστάτευτος, αὐτὸς διὰ σαυτοῦ 

παρακαλέσας τὸν Θεὸν ἐπιτεύξῃ πάντως. 


οὐχ οὕτω Ov ἑτέρων ὑπὲρ ἡμῶν παρακα- 


λούμενος ἐπινεύειν εἴωθεν, ὡς Ov ἡμῶν | 


αὐτῶν τῶν δεομένων, Kav μυρίων ὦμεν 
γέμοντες κακῶν. Chrysost. Serm. in 
Philip. i. 18, de profectu Evangel. Tom. 
v. p. 416, edit. Savil. 

143 AV ηἱμῶν αὐτῶν μᾶλλον ἢ Ov ἑτέρων 
παρακαλούμενος ὁ Θεὸς ἐπινεύει. Ibid. 
Ῥ. 416, et paullo post: Βούλει μαθεῖν καὶ 
ὅτι Ov ἡμῶν αὐτῶν μᾶλλον ἢ δι᾿ ἑτέρων 
παρακαλοῦντες αὐτὸν αἀνύομεν : Ῥ. 418, 


144 Rides πῶς, OTe μὲν ἐκεῖνοι παρεκά- 





λουν, διεκρούσατο" ὅτε δὲ αὐτὴ ιἱ δεομένη 
τῆς δωρεᾶς ἐβόησεν, ἐπένευσε. Ib. p. 417. 

145 Ταῦτ᾽ οὖν ἅπαντα μαθόντες, Kav 
ἐν ἁμαρτήμασιν ὦμεν, καὶ τοῦ λαβεῖν ἀν- 
ἄξιοι, μὴ ἀπογινώσκωμεν, εἰδότες OTL τῇ 
προσεδρίᾳ τῆς Ψυχῆς δυνησόμεθα γενέ- 
σθαι τῆς αἰτήσεως ἄξιοι" κἂν ἀπροστά- 
TEVTOL καὶ ἔρημοι ὦμεν, μὴ ἀπαγορεύω- 
μεν, εἰδότες OTL μεγάλη προστασία, τὸ 
αὐτὸν Ou ἑαυτοῦ προσελθεῖν τῷ θεῷ μετὰ 
προθυμίας πολλῆς. Ibid. 

146 Bellarmin. Preefat. in Controvers. 
de Eccles. Triumphant. in Ordine Dis- 
putat. 

47 Sanctos non solum honoramus eo 
cultu, quo viros virtute, sapientia, po- 


| tentia, aut qualibet alia dignitate pra- 


Ts | OF PRAYER TO SAINTS. 403 
Jesuit, “ with that worship only wherewith we do men that 
excel in virtue, wisdom, power, or any other dignity, but 
also with pivinE worship and honour, which is an act of 
religion; for that worship which is given to men of excel- 
lency is an act and office not of religion, but of other inferior 
virtue, which is called observance.” And whereas it is as 
clear as the noon-day that the giving of divine honour and 
worship unto any creature is flat idolatry, the poor man 
weeneth that he and his fellows may be excused from being 
idolaters, because they ‘‘ do not give divine worship and 
honour unto the saints for themselves, but for God who hath 
made them saints;” as if God, who cannot endure that his 
Wolory should be given unto another, would be mocked 
with such toys as these. Indeed they were wont heretofore 
to delude men commonly with an idle distinction of ™ Dula 
and Latria; but now “ °it is the opinion of the most and 
the wisest of them, that it is one and the selfsame virtue of 
religion which containeth both Latria and Dulia.”. Whereas 
it hath been the constant doctrine of the ancient Church, 
that all religious worship, whereof prayer by the judgment 
of all men, as well heathen as Christian, hath been always 
esteemed to be an especial part, is so properly due unto God 
alone, that without committing of idolatry it cannot be com- 
municated unto any creature. For “in the Catholic 
Church it is divinely and singularly delivered, that no 
creature is to be worshipped by the soul, but he only who 


is the Creator of all things,” saith St Augustine. And 
stantes, sed etiam divino cultu et honore, 151 Virgil, Aoneid. 111. Junonis mag- 
qui est religionis actus. Nam ille cultus | ne primum prece numen adora. Ovid. 


qui viris primariis defertur non est reli- 
gionis, sed alterius longe inferioris virtu- 
tis, que observantia vocatur, actus et offi- 
cium. Sed divinos cultus et honores sanc- 
tis non damus propter ipsos; sed propter 
Deum, qui eos sanctos effecit. Jo. Azor. 
Institut. Moral. Tom. 1. lib. ix. cap. 10. 

148 Tsaiah xii. 8, and xLviii. 1]. 

49 Clem. Constitut. lib. iii. cap. 7. 
Ἀντὶ τοῦ Θεοῦ λατρεύει TH Μαμωνᾶ, 
τουτέστι, δουλεύει τῷ κέρδει. ; 

159 Quid si et una religionis virtus sit, 
que latriam duliamque contineat ὃ Certe 
plurimis atque sapientissimis ea est opi- 
nio. Nicol. Serarius, in Litaneutico ii. 
Quest. xxvit. in fine. 





Trist. lib. i. Eleg. 111. Hac prece ado- 
ravi superos ego, pluribus uxor. Dona- 
tus in Terentii Phormion. Act. 11. scen. 
1, ad illud, At ego Deos penateis hine 
salutatum domum Devortar. Salutatum] 
Adoratum prima post reditum prece. 


182 Tdeoque divine ac singulariter in 
ecclesia Catholica traditur, nullam crea- 
turam colendam esse anime (libentius 
enim loquor his verbis quibus mihi hee 
insinuata sunt) sed ipsum tantummodo 
rerum que sunt omnium creatorem. Au- 
gustin. lib. de Quantitate Anime, cap. 34. 
Vide eund. de Morib. Eccles, Catholic, 
et Manich. lib. 1. cap. 30. 


ΓΟ Οὐ 


404 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
therefore the ancient doctors, who thought it not amiss that 
men should recommend themselves unto the. prayers of the 
saints departed, held it a thing intolerable, notwithstanding, 
to impart unto any man or angel the worship of invocation : 
for to request the help of the prayers of our fellow-servants 
is one thing, and to worship them with the service of invo- 
cation is another ; as may be seen in the case of our brethren 
upon earth, who may not refuse the former without the vio- 
lation of charity, nor accept the latter at our hands without 
an open breach of piety. 

Now, that the Fathers judged no otherwise of prayer 
than as hath been said, this may be one good argument, 
that when they define it, they do it with express reference 
to God, and no other; as may be seen in those five several 
definitions thereof which ἢ Bellarmine himself repeateth 
out of them: the first whereof is that of Basil: ‘Prayer 
is a request of some good thing which is made by pious 
men unto Gop.” The second, of Gregory Nyssen: ‘ ’” Prayer 
is a conversing” or ““ ἃ conference with Gop.” The third, 
of the same Father: “ * Prayer is a request of good things, 
which is offered with supplication unto Gop.” ‘The fourth, 
of John Chrysostom: ‘ Prayer is a colloquy” or “ dis- 
course with Gov.” The fifth, of John Damascen: ‘ ἢ Prayer 
is an ascension of the mind unto Gop, or a request of things 
that are fit from Gop.” Whereunto the order set down 
by the Fathers of the Council of Carthage may be added, 
«49 hat none in their prayers should direct their speech 


unto any but the Father.” 


153 Bellarmin. de Bonis Operib. in par- 
ticular. lib. i. cap. 1. 


154 TIpocevyyn ἐστιν αἴτησις ἀγαθοῦ 
παρὰ τῶν εὐσεβῶν εἰς Θεὸν γινομένη. 
Basil. Orat. in Julitiam Martyr. 


155 


Προσευχὴ Θεοῦ ὁμιλία. Gregor. 


Nyssen. Orat. 1. de Oratione. 

μεθ᾽ 
ἱκετηρίας προσαγομένη Θεῶ. Id. Orat. 
1. de Orat. Dominic. vel, Προσευχὴ 
ἱκετηρία ἐστὶν περί τινος τῶν συμφερόν- 
των προσαγομένη Θεῶ. Id. Tractat. 11. 
de Inscriptionib. Psalmor. cap. 3. 


156 TIpocevyy αἴτησις ἀγαθῶν, 


157 Ἢ εὐχὴ διάλεξις ἐστὲ πρὸς τὸν 
Θεόν. 





Chrysost. in Gen. Homil. xxx. | 


And therefore, where ‘the 


Vide ejusd. lib. i. de Orando Deum, 
Tom. vi. p. 744, edit. Savil. 

158 ΤΤροσευχι ἐστιν ἀνάβασις Tov 'vov 
πρὸς Θεὸν, ἢ αἴτησις τῶν προσηκόντων 
Damascen. de Fide Ortho- 
dox. lib. 111. cap. 24. 

169. Ut nullus in precibus nisi ad patrem 
dirigat orationem. Fulgent. Ferrand. in 
Breviat. Canon. sect. 219, ex Concil. 
Carthag. tit. 31. 

160 Ad quod sacrificium, sicut homines 
Dei, qui mundum in ejus_ confessione 
vicerunt, suo loco et ordine nominantur ς 
non tamen a sacerdote, qui sacrificat, in- 
vocantur. Aug. de Civit. Dei, lib. xxii. 
cap. 10. 


παρὰ Θεοῦ. 


1x. | OF PRAYER TO SAINTS. 405 
names of the martyrs were solemnly rehearsed in the public 
Liturgy of the Church, St Augustine interpreteth it to be 
done for an honourable remembrance of them, but utterly 
denieth that the Church therein had any intention to invo- 
cate them. So for other particular prayers: ‘ '' Thou alone 
art to be invocated, O Lord,” saith St Ambrose in his 
Funeral Oration upon Theodosius the Emperor; ‘ thou 
art to be requested to supply the miss of him in his sons.” 
And, ‘To whom else should I cry besides thee?” saith 
St Augustine; and it is God’s pleasure, 


Esse nihil prorsus se preter ubique rogandum, 


‘* That nothing beside himself should everywhere be prayed 
unto,” saith Dracontius in his Book of the Creation, revised 
by Eugenius, Bishop of Toledo, at the command of Chin- 
dasuindus, King of Spain. In Nicetas Serronius’s Catena 
upon the Psalms, not yet printed, one of the Greek doctors 
maketh this observation upon that place of the fifth Psalm, 
Attend unto the woice of my petition, my King and my 
God: for unto thee will I pray, that “*the petition is here 
presented as to a King, but the prayer as to God. For 
“unto God atone do we pray,” saith he. From whence 
that also doth not much differ, which we read in the Catena 
translated into Latin by Daniel Barbarus; only where it is 
there said that ‘prayer is offered to God atone,” the 
translator or the publisher of that work giveth us warning 
in the margin, ‘‘ that we should ‘understand this well.” 
But how it may be so understood that praying to saints 
may well stand with it, this he leaveth to the favourable 
construction of the gentle reader; and to save that pains 
too, Aloysius Hippomanus, in his Catena, thought it best 
to break off that link of the chain, and not to trouble his 
reader with it at all. St Chrysostom, unto whom, in the 
Chain set out by Barbarus, this sentence is assigned, upon 
161 Sed tamen tu solus, Domine, invo- 
candus es; tu rogandus, ut eum in filiis 


representes. Ambros. de Obitu Theo- 
dos. 


δὲ προσευχὴν ws Θεῷ. μόνῳ yap τῷ 
Nicet. Caten. in 
IIpocyes TH φωνῇ τῆς δε- 


Θεῷ προσευχόμεθα. 
Psalm vy. 3. 


162 Cui alteri preter te clamabo? Au- 


gust. Confess. lib. i. cap. 5. 
163 17, οσάγει THY μὲν δέησιν ws βααιλεῖ" 
δέεται γάρ τις τοῦ βασιλέως, ἵνα πὰ ἐνδέ- 


οντα (τουτέστι τὰ λείποντα) λάβη" τὴν 


Yoews μου, ὁ βασιλεύς μου καὶ ὁ Θεός 
μου; OTL πρὸς σὲ προσεύξομαι. 

164. Oratio enim soli Deo offertur. Au- 
rea Catena in L. Psalmos, edit. Venet. 
ann. 1569, p. 33. 

165 Bene intelligas. 


406 


ANSWER TO A JESUIT’S CHALLENGE. [cHap. 
those words of the Apostle, 1 Cor. i. 2, With all that call 
upon the name of our Lord Jesus Christ, giveth the like 
exposition: “ '®Not of this man and that man, but upon 
the name of the Lord.” And he elsewhere telleth us, that 
it was the pEvIL’s doing to draw men unto the calling upon 
angels, as envying them the honour of their immediate access 
and admittance unto God’s own presence: “ *For this 
cause,” saith he, ““ did the devil bring in this of the angels, 
envying us this honour. These be the enchantments of - 
devils: though he be an angel, though an archangel, though 
they be cherubims, endure it not. For neither will these 
powers themselves admit it, but reject it, when they see 
their Lord dishonoured. I have honoured thee, saith he, and 
have said, Call upon me; and dost thou dishonour him ?” 
Therefore did the Fathers in the Council of Laodicea 
directly conclude, that this invocation of angels was a secret 
kind of idolatry, by the practice whereof the communion 
both of Christ and of his Church was forsaken. 1° For 
«“ς Christians,” say they, “ ought not to forsake the Church 
of God, and depart aside, and invocate angels, and make 
meetings, which are things forbidden. If any man_there- 
fore be found to give himself to this privy idolatry, let 
him be accursed, because he hath forsaken our Lord Jesus 
Christ, the Son of God, and betaken himself to idolatry.” 
Pope Adrian, in the epitome of the Canons which he deli- 
vered to Charles the Great at Rome, in the year of our 
Lord 773, doth thus abridge this decree: Ut anathema sit, 
quicunque, relicta ecclesia, angelos colere vel congregationes 
facere presumpserit, *‘ That whosoever leaving the Church, 
did presume to worship angels or to make meetings, should 


165 Οὐ τοῦ δεῖνος Kai τοῦ δεῖνος, ἀλλὰ 
70 ὄνομα τοῦ Κυρίου. Chrysost. in 1 
Cor. Homil. τ. 

167 Διὰ ταῦτα ὁ διάβολος τὰ τῶν ἀγ- 
γέλων ἐπεισήγαγε, βασκαίνων ἡμῖν τῆς 
τιμῆς. τῶν δαιμόνων ποιαῦται αἱ ἐπωδία:. 

n ” + n > , n 5 
κἂν ἄγγελος ἢ, κἂν ἀρχάγγελος, Kav Ta 

> 
χερουβὶμ, μὴ ἀνέχου. 
> , a? > ‘ ‘ > , 
δυνάμεις καταδέξονται, ἀλλὰ καὶ ἀποσεί- 
σονται, ὅταν ἴδωσι τὸν δεσπότην ἀτιμα- 


τ τε" ‘ 
επει OVUOE GAUTAL AL 


ζόμενον. ᾿Εγω σε ἐτίμησά, φησι, καὶ 
εἶπον, ᾿Εμὲ κάλει. καὶ σὺ ἀτιμάζεις αὐ- 


τόν: Id. in Coloss, iti. Homil. 1x. 





168 "Or. οὐ δεῖ Χριστιανοὺς ἐγκαταλεί- 
Tew τὴν ἐκκλησίαν τοῦ Θεοῦ, καὶ ἀπιέναε 
καὶ ἀγγέλους ὀνομάζειν καὶ συνάξεις ποι- 
εἶν᾽ ἅπερ ἀπηγόρευται. Ei τις οὖν ev- 
ρεθῇ ταύτῃ τῇ κεκρυμμένῃ εἰδωλολατρείᾳ 
σχολάζων, ἔστω ἀνάθεμα, ὅτι ἐγκατέ- 
λιπε τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν, 
Tov υἱὸν τοῦ Θεοῦ, καὶ εἰδωλολατρείᾳ 
προσῆλθεν. Concil. Laodicen. Canon. 
xxxv. Non oportet Christianos, &c. 
(ut infr. p. 407, in marg.) Concil. MSS. 
in Bibliotheca Regia et Cottoniana. 


| OF PRAYER TO SAINTS. 407 


be accursed.” Where Henricus Canisius, who was the first 
publisher of this Abridgment, in the sixth tome of his 
Ancient Reading, fearing belike that the curse not only of 
the Fathers of Laodicea, but, which was more dreadful, of 
Pope Adrian also, might light upon him and his companions, 
who acknowledge themselves to be of the number of those 
that ‘* worship angels,” giveth us warning in his margin, 
that instead of angelos here “Ἅ '*peradventure should be 
read angulos,” that is to say, corners instead of angels ; 
which although it be a note that evil beseemeth a man who 
would be thought to be conversant in Ancient Reading, 
and such a one especially as professeth himself to be a 
‘“‘ chief professor of the Canons,” yet in that he leaveth 
the text untouched, and contenteth himself with a perad- 
venture too in his marginal annotation, he is more to be 
excused than his fellows before him, Carranza, Sagittarius, 
and Joverius, who, setting forth the Canons of the Councils, 
without all peradventwre corrupted the text itself, removing 
the angels out of their place and hiding them in corners. 
Notwithstanding this also may be alleged in some part 
of their excuse too, that they were not the first authors of 
this corruption of the Canon: that blame must light either 
upon Isidorus Mercator, the crafty merchant with whose 
dealings I acquainted you 'before, or upon James Merlin, 
the Popish doctor, who first caused his ''collection of 
decrees to be printed. But Friar Crabbe deserveth no 
excuse at all; who, having store of good copies to direct 
him, did not only content himself with the retaining of 
angulos in the text of Isidorus, as he found it printed before 
him, but plucked out angelos and chopped in '*angulos 
into the old translation of Dionysius Exiguus also, which 
afforded no room for any such corners as these. For how- 
soever in that version, or perversion rather, of the Canon 
which is extant in the text of Isidorus, it might stand with 
some reason to read, ' Non oportet Christianos, derelicta 


169 Angulos forte legendum, p. 424, 172 Tom. 1. Concil. edit. Colon. ann. 
Tom. vi. Antique Lectionis Henr. | 1538. 
Canisii, SS. Canonum in Academ. In- 173 In MS. Bibliothece Regie, et 
golstad. Professoris primarii. altero Cottoniano, ita legitur: Non opor- 
170 Supra p. 12. tet Christianos, ecclesia Dei relicta, abire 


'” Tom, 1. Concil. edit. Colon. ann. | atque angelos nominare et congregationes 
1580, et Paris. ann, 1535. facere; que interdicta noscuntur. Si 


408 ANSWER’ TO A JESUIT’S. CHALLENGE. 


[ CHAP.’ 
ecclesia, abire et ad angulos idololatrie abominande congre- 
gationes facere, “It is not lawful for Christians, forsaking 
the Church, to go and make assemblies of abominable ido- 
latry in corners;” yet in the old translation of Dionysius, 
where the Canon was rightly rendered, Quod non oporteat 
ecclesiam Dei relinquere et abire, atque angelos nominare, 
et congregationes facere, it was contrary to all sense to 
thrust this reading upon us, ‘‘ It is not lawful for Christians 
to forsake the Church of God, and go and nominate” or 
ἐς invocate CORNERS,” a wise speech, no doubt, “ and make 
meetings.” 

But veritas non querit angulos, “ the truth will admit 
of none of these corners.” For the Greek verity, as well 
in all the editions of the Canons that have come forth by 
themselves, as in the collections of Harmenopulus, Zonaras, 
and Balsamon likewise, expressly readeth ἀγγέλους. which 
in that tongue hath no affinity at all with corners; and the 
ancient collectors of the Canons among the Latins, ὁ“ Cres- 
conius and Dionysius and 'Fulgentius Ferrandus, have 
angelos; and Theodoret, in his exposition of the Epistle 
to the Colossians, doth twice make mention and declare 
the meaning of this Canon: once, upon those words of the 
Apostle in the third chapter, Whatsoever ye do in word or 
deed, do all in the name of the Lord Jesus, giving thanks 
to God and the Father by him: ‘For ‘“ because they 
commanded men to worship angels,” saith Theodoret, ‘ he 
enjoineth the contrary, that they should adorn their words 
and their deeds with the commemoration of our Lord Christ, 
and send up thanksgiving to God and the Father by him,” 
saith he, ‘and not by the angels. The Synod of Laodicea 
also following this rule, and desiring to heal that old disease, 


quis igitur inventus fuerit huic occul- 
tx idololatrie serviens, sit anathema ; 
quia dereliquit dominum nostrum Jesum 
Christum Filium Dei, et se idololatrie 
tradidit. 

174 De his qui angelos colunt. Cres- 
con. Breviar. Canon. sect. 90. Dionys. 
Exig. in Codice Canonum, num. 138. 

179 Ut nullus ad angelos congregationem 
faciat. Fulgent. Ferrand. Breviat. Ca- 
non. sect. 184. 


176 ᾿Ἐπειδιὶ yap ἐκεῖνοι αὐτοὺς ἀγγέ- 





λους σέβειν ἐκέλευον, αὐτὸς τὸ ἐναντίον 
παρεγγυᾷ, ὥστε καὶ τοὺς λόγους καὶ 
Ta ἔργα κοσμῆσαι τῇ μνήμῃ τοῦ δεσπό- 
του Χριστοῦ" καὶ τῷ Θεῷ δὲ καὶ πατρὶ 
ai εὐχαριστίαν δι’ αὐτοῦ, φησιν, ava- 
, NBA ee ps , 
πέμπετε, μὴ διὰ τῶν ἀγγέλων. Τούτῳ 
ἑπομένη TH νόμῳ καὶ ἡ ἐν Λαοδικείᾳ σύν- 
ny ‘ 4 ‘ ? - , 
οὗος, καὶ τὸ παλαιὸν ἐκεῖνο πάθος θερα- 
πεῦσαι βουλομένη, ἐνομοθέτησε μὴ εὔχε- 
σθαι ἀγγέλοις, μηδὲ καταλιμπάνειν τὸν 
Κύριον ἡμῶν ᾿Τησοῦν Χριστόν. Theodoret. 
in Coloss. iii, 


409 


1x. | OF PRAYER TO’ SAINTS. 
made a law that they should not pray unto angels, nor’ for- 
sake our Lord Jesus Christ.” And again, upon the second 
chapter of the same Epistle: ‘*'’This vice continued in 
Phrygia and Pisidia for a long time; for which cause also 
the Synod assembled in Laodicea, the chief city of Phrygia, 
forbad them by a law to pray unto angels. And even to 
this day among them and their borderers there are oratories 
of St Michael to be seen.” The like hath Gfcumenius after 
him, upon the same place: ‘'*'This custom continued in 
Phrygia, insomuch that the Council of Laodicea did by a 
law forbid to come unto angels and to pray unto them. 
From whence it is also, that there be many churches of 
Michael, the chief captain of God’s host, among them.” 
This Canon of the Laodicean Fathers Photius doth note 
to have been made against the ™ Angelites, or the Angelics 
rather: for so doth St Augustine name those heretics that 


were “ἢ inclined to the worship of angels ;” 
6G 181 


being from 
called Angelici,” as Isidorus noteth, ‘‘ because 
they did worship angels.” 

To transcribe here at large the several testimonies of the 
Fathers which condemn this worshipping of angels, or any 
other creature whatsoever, would be an endless work. Gre- 
gory Nyssen in the beginning of his fourth, or fifth book rather, 
against EKunomius, layeth this down for an undoubted prin- 
ciple: “That none of those things which have their being 
by creation is to be worshipped by men, the word of God 
hath by law ordained; as almost out of all the holy Scrip- 
ture we may learn. Moses, the Tables, the Law, the Pro- 


thence 


177 "Ἢ ΤΕΣ ΤΣ ΤΕΣ 
μεινε δὲ τοῦτο τὸ πάθος ἐν τῇ 

Φρυγίᾳ καὶ Πισιδίᾳ μέχρι πολλοῦ οὗ 

Nise es τις = pine ds 

On χάριν καὶ ἡ συνελθοῦσα σύνοδος ἐν Aa- 

Rie oe ; , , ἢ 

οδικείᾳ τῆς Φρυγίας, νόμῳ κεκώλυκε τὸ 

τοῖς ἀγγέλοις προσεύχεσθαι. καὶ μέχρι 

δὲ τοῦ νῦν εὐκτήρια τοῦ ἁγίου Μιχαὴλ 

παρ᾽ ἐκείνοις καὶ τοῖς ὁμόροις ἐκείνων 

Id. in Coloss. ii. 

787 Ξ 

178 "Euewe δὲ τοῦτο κατὰ Φρυγίαν τὸ 


> Yon 
εστιν LOELY, 


ἔθος, ὡς καὶ τὴν ἐν Λαοδικείᾳ σύνοδον 
νόμω κωλῦσαι TO προσιέναι ἀγγέλοις καὶ 
προσεύχεσθαι. ἀφ᾽ οὗ καὶ ναοὶ παρ᾽ αὐ- 
τοῖς τοῦ ἀρχιστρατήγου Μιχαὴλ πολλοί. 
GEcumen. MSS. in Coloss. ii.ab Heesche- 
lio citatus in notis ad Origenis libros con- 
tra Celsum, p. 483. 


179 Tlept “AyyeAtt@v Phot. Nomoca- 
non. tit. 12. cap. 9. 

180 Angelici, in angelorum cultu incli- 
nati. Augustin. de Heres. cap. 39. 

181 Angelici vocati, quia angelos co- 
lunt. Isidor. Origen. lib. viii. cap. 5. 

182 Οὐδὲν τῶν διὰ κτίσεως γεγονότων 
σεβάσμιον εἶναι Tots ἀνθρώποις, ὁ θεῖος 
ἐνομοθέτησε λόγος, ὡς ἐκ πάσης μικροῦ 
δεῖν ἐστι τῆς θεοπνεύστου γραφῆς τὸ τοι- 
οὔτο μαθεῖν: ὁ Μωύσῆς, αἱ πλάκες. ὁ 
νόμος, οἱ καθεξῆς προφῆται, πὰ εὐαγγέ- 
hia, τῶν ἀποστόλων τὰ δόγματα πάντων, 
ἐπίσης ἀπαγορεύουσι τὸ πρὸς τὴν κτίσιν 
βλέπειν. Gregor. Nyssen. contr. Eunom, 
Orat. 1v. Tom, 11. edit. Greco-Lat, p.144. 


410 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
phets afterward, the Gospels, the determinations of all the 
Apostles, do equally forbid the looking unto the creature.” 
Then having shewed that the neglect of this was the cause 
of the bringing in of a multitude of gods among the heathen ; 
«lSlest the same things should happen unto us,” saith 
he, ‘‘ who are instructed by the Scripture to look unto the 
true Deity, we are taught to understand, that whatsoever 
is created is a different thing from the Divine nature, and 
that we are to worship and adore that nature only which 
is uncreated; whose character and mark is, that it neither 
at any time began to be, nor ever shall cease to be.” But 
our Romanists have long since overthrown this principle, 
and so altered Moses, and the Tables, and the Law, that 
of the twenty-four mortal sins, whereby they say the first 
commandment is broken, they reckon the first to be com- 


mitted by him, 


Qui colit extra Deum vel sanctos quodque creatum, 


‘‘ who worshippeth any created thing beside God and the 
saints.” And whereas ‘Antonius in his Melissa had set 
down the aforesaid sentence of Nyssen, that ‘ we have 
learned to worship and adore that nature ΟΝ ΤΥ which is 
uncreated ;” the Spanish Inquisitors have taken order that 
a piece of his tongue should be cut off, and given com- 
mandment that “the word onty should be blotted out” 
of his writing; not considering that this was the principal 
word upon which the whole sentence of Nyssen mainly did 
depend, and that Nyssen was not the only man that had 
taught us this lesson. 

Athanasius before him had used the very same argument 
against the Arians, to prove that the Son of God was of 
an uncreated nature: '‘for ‘ Peter the Apostle,” saith he, 


186 Deleatur dictiosoLU mMMoDO. Index 
Expurgator. Gasp. Quiroge Cardinalis 
jussu editus, de consilio Supremi Senatus 
Generalis Inquisit. Madrid. ann. 1584. 

187 ἸΤέτρος μὲν οὖν ὁ ἀπόστολος προσ- 


188 Ὥς ἂν οὖν μὴ ταὐτὰ πάθοιμεν καὶ 
ἡμεῖς οἱ πρὸς τὴν ἀληθινὴν θεότητα βλέ- 
πειν παρὰ τῆς γραφῆς διδασκόμενοι, πᾶν 
τὸ κτιστὸν ἔξω τῆς θείας φύσεως νοεῖν 
ἐπαιδεύθημεν, μόνην δὲ τὴν ἄκτιστον 


φύσιν λατρεύειν τε καὶ σεβάζεσθαι, ἧς 
χαρακτήρ ἐστι καὶ γνώρισμα TO μήτε 
ἄρχεσθαι τὸ εἶναί ποτε μήτε παύεσθαι 
Id. ibid. p. 146. 

184 Hieronym. Zanetinus, de foro Con- 
scientiz et Contentioso, sect. 168. 

186. Anton. Meliss. lib, i. Serm. 1. 


Ese 
€lval. 


κυνῆσαι θέλοντα τὸν Κορνήλιον κωλύει, 
λέγων, ὅτι κάγω ἀνθρωπός εἶμι. ἄγγελος 
δὲ θέλοντα προσκυνῆσαι τὸν ᾿Ιωάννην 
ἐν τῇ ἀποκαλύψει κωλύει, λέγων, &c. 
οὐκοῦν Θεοῦ ἐστι μόνου τὸ προσκυνεῖ- 
σθαι. καὶ τοῦτο ἴσασι καὶ αὐτοὶ οἱ ἄγγε- 


λοι, ὅτι κἂν τῶν ἄλλων ταῖς δόξαις ὑπερ- 


Vee] OF PRAYER TO SAINTS. 411 
*‘did forbid Cornelius, when he would have worshipped 
him, saying, Because I myself also am a man, Acts x. 26. 
The angel also did forbid John, when he would have wor- 
shipped him in the Revelation, saying, See thow do it not; 
for I am thy fellow-servant, and of thy brethren the pro- 
phets, and of them which keep the sayings of this book: 
worship God, Rev. xxii. 9. Wherefore it appertaineth to 
God only to be worshipped. And this do the angels them- 
selves know well, that although they do surpass others in 
glory, yet they are all but creatures, and are in the number, 
not of those that are to be adored, but of them that adore 
the Lord.” So we have heard St Ambrose '*before repre- 
hending those “ that do adore their fellow-servants.” And 
Epiphanius, refuting the heresy of the Collyridians, con- 
cludeth, that ‘ °neither Elias, nor John, nor Thecla, nor 
any of the saints, is to be worshipped. For that ancient 
error,” saith he, ‘ shall not prevail over us, to forsake the 
living God and to worship the things that are made by 
him; for they served and worshipped the creature above 
the Creator, and became fools. For if he will not have 
the angels to be worshipped, how much more would he not 
have her that was born of Anna?” ‘Let “ Mary,” then, 
be had “in honour,” but let “the Lord be worshipped.” 
Lastly, St Augustine, to omit all others, in the book which 
he wrote of True Religion, delivereth this for one of the 
main grounds thereof, that ‘‘)’'the worshipping of men that 
are dead should be no part of our religion; because,” saith 
he, ‘‘ if they did live piously, they are not held to be such 
as would seek that kind of honour, but would have him 
to be worshipped of us, by whose enlightening they do 


έχωσιν, ἀλλὰ κτίσματα πάντες εἰσὶ, Kal 
οὐκ εἰσὶ τῶν προσκυνουμένων, ἀλλὰ τῶν 
προσκυνούντων τὸν δεσπότην. Athanas. 
Orat. 111. contra Arian. 
188 Ambros. in Rom. cap. i. supra p. 397. 
LESAN "HXias 


καίπερ ἐν ζῶσιν wy, οὔτε Iwavyns προσ- 


οὔτε προσκυνητὸς, 
κυνητὸς, &c. ἀλλ᾽ οὔτε ἡ Θέκλα, οὔτε 
Οὐ γὰρ 


κυριεύσει ἡμῶν ἡ ἀρχαία πλάνη, κατα- 


τις τῶν ἁγίων προσκυνεῖται. 


; Ξ ES ies 
λιμπάνειν τὸν ζῶντα, Kal προσκυνεῖν τὰ 
ὑπ᾽ αὐτοῦ γεγονότα" ἐλάτρευσαν γὰρ καὶ 
ἐσεβάσθησαν τῇ κτίσει παρὰ τὸν κτί- 


Ei yap ἀγγέ- 


σαντα, Kal ἐμωράνθησαν. 


λους προσκυνεῖσθαι οὐ θέλει, πόσω μᾶλλον 
τὴν ἀπὸ Ἄννης γεγεννημένην; Epiphan. 
Heres. Lx xix. p. 448. 

190 Ἢ Μαρία ἐν τιμῇ, 0 Κύριος προσ- 
Id. ibid. p. 450. 

191 Non sit nobis religio cultus homi- 
num mortuorum; quia si pie vixerunt, 
non sic habentur ut tales querant hono- 
res; sed illum a nobis coli volunt, quo 
illuminante letantur meriti sui nos esse 
consortes. Honorandi ergo sunt propter 
imitationem, non adorandi propter reli- 
gionem. August. de Vera Relig. cap. 
90. 


κυνεῖσθω. 


412 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP- 


rejoice that we are made partners of their merit. They are 
to be honoured therefore for imitation, not to be adored 
for religion.” The same doth he also there say of angels, 
that ““ '? we do honour them with love, not with service; 
neither do we build temples unto them. For it is not their 
desire that they should be so honoured by us, because they 
know that we ourselves, if we be good, are the temples 
of the high God; and therefore it is rightly written, that 
a man was forbidden by an angel that he should not worship 
him, but God alone, under whom he was his fellow-servant, 
Rev. xxii. 9.” 

But what saith Cardinal Bellarmine now, think you, unto 
these testimonies of the Fathers? ‘ '°I say,” saith he, not 
knowing indeed what he saith, nor whereof he affirmeth, 
“that they speak against the errors of the Gentiles, who 
of wicked men did make true gods, and did offer sacrifices 
unto them.” Wherein you may discern the just hand of 
God, confounding the man’s wits that would thus abuse his 
learning to the upholding of idolatry. For had he been 
here his own man, and not been strangely overtaken with 
the spirit of slumber, he could not possibly have failed so 
foully as to reckon the angels and the saints, and the very 
mother of God herself, of whom these Fathers do expressly 
speak, in the number of those wicked persons whom the 
Gentiles did take for their gods. And here also, out of 
Epiphanius, we may further observe who were the masters, 
or the mistresses rather, for this was ‘ '‘the women’s 
heresy,” from whom our Romanists did first learn their 
Hyperdulia, or that transcendent kind of service wherewith 
they worship the Virgin Mary, namely, the Collyridians, 
“so called from the collyrides, or cakes, which at a cer- 

#82 Quare honoramus eos caritate, non | deos faciebant, eisque sacrificia offere- 
servitute; nec eis templa construimus. | bant. Bellarm. de Eccles. Triumphant. 
Nolunt enim se sic honorari a nobis, quia | lib. i. fine cap. 14, collat. cum fine 
nos ipsos, cum boni sumus, templa summi | cap. 1]. 

Dei esse noverunt. Recte itaque scribi- W4°H τῶν γυναικῶν αἵρεσις. Epiphan. 
tur hominem ab angelo prohibitum ne se | Heres. Τ ΧΧΊΧ. p. 445. Οὗτοι yap ot 


adoraret, sed unum Deum, sub quoeiesset | τοῦτο διδάσκοντες τίνες εἰσὶν, ἀλλ᾽ ἢ 
et ille conservus. Id. ibid. Id. in Psal. | γυναῖκες: Ibid. p. 446. 


cXXxv. negat ministerium vel servitium 195 Td. in Anacephaleosi, p. 529: KoA- 
religionis, que Grace liturgia vel latria | λυριδιανοὶ (hoc vocabulum enim ibi ad- 
dicitur, sanctis angelis exhiberi debere. dendum) οἱ cis ὄνομα τῆς Μαρίας ἐν ἡ- 

195. Dico eos loqui contra errores genti- | μέρᾳ τοῦ ἔτους τινὶ ἀποτεταγμένῃ κολ- 


lium qui ex hominibus sceleratis veros  λυρίδας τινὰς προσφέροντες" οἷς ἐπεθέ- 


Ix. | OF PRAYER TO SAINTS. 413 


tain time of the year they used to offer unto the blessed 
Virgin; against whom Epiphanius doth thus oppose himself: 
«ς 196 What Scripture hath delivered any thing concerning 
this? Which of the Prophets have permitted a man to be 
worshipped, that I may not say a woman? For a choice 
vessel she is indeed, but. yet a woman.” ‘Let Mary be 
in honour, but let the Father and the Son. and the Holy 
Ghost be worshipped: let no man worship Mary. This 
mystery ‘is appointed, I do not say for a woman, nor yet 
fora man neither, but for God: the angels themselves are 
not capable of such kind of glorifying.” ‘ '* Let none. eat 
of this error touching holy Mary: for although the tree 
be beautiful, yet is it not for. meat; and although Mary 
be most excellent, and holy, and to be honoured, yet she 
is not to be worshipped.” “ ''The body of Mary was holy 
indeed, but not God. ‘The Virgin indeed was ἃ virgin 
and honourable, but not given unto us for adoration, but 
one that did herself Petes him who was born of her in 
the flesh, and came from heaven out of the bosom of his 
Father.” 

Thus did this learned Father labour to ‘‘ * cut the roots 
of this idolatrous heresy,” when it first began to take hold 
of the feminine sex, animating all that were of masculine 
spirits to the extirpation thereof, in this manner: ‘ *°'Go 
to then, ye servants of God; let us put on a manlike mind, 
and beat down the madness of these women.” But when 
this disease afterwards had gotten a farther spread, and had 
once thoroughly seized upon men as well as women, it is 


pela ὄνομα τῇ πράξει αὐτῶν ἀκόλουθον, | Kal ὡραῖον τὸ ξύλον, ἀλλ᾽ οὐκ εἰς βρῶμα" 


Κολλυριδιανοὺς αὐτοὺς ὀνομάσαντες. καὶ εἰ καλλίστη ἡ Μαρία, καὶ ἁγία, καὶ 
196 ἸΤοία δέ τις γραφὴ διηγήσατο περὶ | τετιμημένη, ἀλλ᾽ οὐκ εἰς τὸ προσκυνεῖ- 
τούτου ; ποῖος προφητῶν ἐπέτρεψεν ἄν- | σθαι. Id. ibid. 
~ > ~ Gg ι Ἃ «“ a 4 -~ ~ 
θρωπον προσκυνεῖσθαι, οὐ μὴν γυναῖκα 199 Ναὶ μὴν ἅγιον ἦν τὸ σῶμα THs 
λέγειν: ἐξαί ὲν γάρ é ἡ σκεῦ Μαρίας, οὐ μὴν Θεός. ναὶ δὲ παρθένος ἢ 
έγειν ; ἐξαίρετον μὲν γάρ ἐστι τὸ σκεῦος, plas, BN . € pUevos nv 
ἀλλὰ γυνή. Id. Heres. uxxix. p. 448. ἡ παρθένος καὶ τετιμημένη, ἀλλ᾽ οὐκ εἰς 


197 (Ey τιμῇ ἔστω Μαρία, ὁ δὲ πατὴρ | προσκύνησιν ἡμῖν δοθεῖσα, ἀλλὰ προσ- 
καὶ υἱὸς καὶ ἅγιον πνεῦμα προσκυνεῖσθω: κυνοῦσα τὸν ἐξ αὐτῆς σαρκὶ γεγεννη- 
τὴν Μαρίαν μηδεὶς προσκυνείτω. Οὐ μένον, ἀπὸ οὐρανῶν δὲ ἐκ κόλπων πατρώ- 
λέγω γυναικὶ, ἀλλ᾽ οὐδὲ ἀνδρὶ, Θεῷ προσ- ων παραγενόμενον. Id. ibid. p. 447. 


πέτακται TO μυστήριον" οὔτε ἄγγελοι 200 Πθρῇς εἰδωλοποιοῦ ταύτης αἱρέσεως 
χωροῦσι δοξολογίαν τοιαύτην. Τὰ. 114, | τὰς ῥίζας ἐκτεμόντες. Id. ibid. p. 440. 
p- 449, 201 7, 


| Ἄγε τοίνυν, Θεοῦ δοῦλοι, ἀνδρικὸν 
‘ , > ~ ΄ 

Μὴ φαγέτω τις ἀπὸ. τῆς πλάνης | φρόνημα ἐνδυσώμεθα, γυναικῶν δὲ Tod- 
τῆς διὰ Μαρίαν τὴν ἁγίαν. καὶ γὰρ εἰ των τὴν μανίαν διασκεδάσωμεν. Id. ibid. 


198 





ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


414 
a most wonderful thing to consider, into what extremity this 
frenzy brake out, after the time of Satan’s loosing especially. 
For then **there wanted not such as would interpret that 
speech of the angel unto the holy Virgin, Hail full of 
grace, the Lord is with thee, of the equality of her empire 
with her Son’s: as if it had been said, ““ Even as he, so 
thou also dost enjoy the same most excellent dignity of 
ruling.” ‘**°In the redundance and effusion of grace upon 
the creatures, the Lord’s power and will is so accommo- 
dated unto thine, that thou mayest seem to be the first in 
that both diadem and tribunal. The Lord is with thee: 
not so much thou with the Lord, as the Lord with thee, 
in that function.” Then it was taught for good divinity, 
that ““ **from the time wherein the Virgin-mother did con- 
ceive in her womb the Word of God, she hath obtained 
such a kind of jurisdiction, so to speak, or authority, in 
all the temporal procession of the Holy Ghost, that no 
creature hath obtained any grace or virtue from God, but 
according to the dispensation of his holy mother:” that 
<¢20because she is the mother of the Son of God, who 
doth produce the Holy Ghost, therefore all the gifts, 
virtues, and graces of the Holy Ghost are by her hands ad- 
ministered to whom she pleaseth, when she pleaseth, how 
she pleaseth, and as much as she pleaseth:” that *she hath 


202 De cujus imperii ad similes effectus 
zqualitate cum Filio, non desunt qui 
construant illud ab angelo ipsi prenun- 
ciatum, Ave, gratia plena, Dominus te- 
cum ; id est, sicut et ipse, ita et tu eadem 
dominandi excellentissima dignitate per- 
frueris. Emanuel de Valle de Moura, 
Doct. Theol. ac Inquisitionis Deputatus 
Lusitan. Opusc. 1. de Incantationib. seu 
Ensalmis, sect. 1, cap. 1, num. 46. Quan- 
tum ex historiis ecclesiasticis compertum 
habeo, a Concilii Ephesini temporibus 
animadvertimus magis magisque in dies 
toto orbe Christiano beatissime Virginis 
cultum auctum amplificatumque fuisse. 
Baron. in Martyrolog. Rom. Septem. 8. 

203 Ad quem sensum facile accommo- 
dari possunt precitata angeli verba, Domi- 
nus tecum, gratia plena; id est, in gratie 
plenitudine redundantia, et effusione in 
creaturas, ita Domini potentia ac voluntas 
ad tuam accommodatur, ut tu prior in eo 





et diademate et tribunali esse videaris. 
Dominus tecum: non tam tu cum Domi- 
no, quam tecum Dominus in eo munere. 
Ibid. 

204 A tempore enim quo Virgo mater 
concipit in utero Verbum Dei, quandam, 
ut sic dicam, jurisdictionem seu auctori- 
tatem obtinuit in omni Spiritus sancti 
processione temporali; ita quod nulla 
creatura aliquam a Deo obtinuit gratiam 
vel virtutem, nisi secundum ipsius pie 
matris dispensationem. Bernardin. Se- 
nens. Serm. 1Χ1. Artic. 1, cap. 8. 

205 Et quia talis est mater Filii Dei qui 
producit Spiritum sanctum, ideo omnia 
dona virtutis et gratie ipsius Spiritus 
sancti, quibus vult, quando vult, quomodo 
vult, et quantum vult, per manus ipsius 
administrantur. Id. ibid. 

206 Nulla gratia de celo nisi ea dispen- 
sante ad nos descendit. Hoc enim singu- 
lariter officium divinitus ab eterno adepta 


1X] OF PRAYER TO SAINTS. 415 
singularly obtained of God this office from eternity, as herself 
doth testify, Proverbs viii. 23, I was ordained from ever- 
lasting, namely, ‘‘ a dispenser of celestial graces ;” and that 
ἜΤ] this respect, Cantic. vii. 4, it is said of her, Thy neck 
is as a tower of ivory, because that “as by the neck the 
vital spirits do descend from the head into the body, so 
by the Virgin the vital graces are transmitted from Christ 
the head into his mystical body; the fulness of grace being 
in him as in the head, from whence the influence cometh, 
and in her as in the neck, through which it is transfused” 
unto us; so that “**take away the patronage of the Virgin, 
you stop, as it were, the sinner’s breath, that he is not 
able to live any longer.” 

Then men stuck not to teach, that unto her ‘ *all 
power was given in heaven and in earth.” So that for 
heaven, when our Saviour ascended thither, this might be 
assigned for one reason, among others, why he left his 
mother behind him, “*lest perhaps the court of heaven 
might have been in a doubt whom they should rather go 
to meet, their Lord or their Lady;” and for earth, *"'she 
may rightly apply unto herself that in the ist of Ezra, 
est, sicut Proverb. viii. ipsa testatur, di- 
cens, Ab eterno ordinata sum; scilicet 


dispensatrix celestium gratiarum. Id. 
ibid. Artic. 3, cap. 3. 


presidiaque in homines transfunduntur. 
Blas. Viegas in Apocalyps. cap. xii. Com- 
ment. 11. sect. 10, num. 1. Collum enim 
dicitur, quia per Virginem universa in nos 


207 In Christo fuit plenitudo gratia, 
sicut in capite influente; in Maria vero, 
sicut in collo transfundente. Unde Cantic. 
vii. de Virgine ad Christum Salomon ait, 
Collum tuum sicut turris eburnea. Nam 
sicut per collum vitales spiritus a capite 
descendunt in corpus, sic per Virginem a 
capite Christo vitales gratiz in ejus cor- 
pus mysticum transfunduntur. Id. ibid. 
Artic. 1, cap. 8, et Artic. 2, cap. 10, ex 
Pseud-Hieronymi Sermone de Assumpt. 
Marie. Sicut enim a capite, mediante 
collo, descendunt omnia nutrimenta cor- 
poris, sic a Christo per beatam Virginem 
in nos veniunt omnia bona et beneficia, 
que Deus nobis confert. Nam ipsa est 
dispensatrix gratiarum et beneficiorum 
Dei. Joan. Herolt. in Sermon. Discipuli 
de Tempore, Serm. ΟἹ, ΧΙ. Per collum 
Virginis apud Deum gratia et intercessio 
intelligitur, ita ut ejus intercessio sit veluti 
collum, per quod a Deo omnes gratiz 


a Deo, tanquam a capite, beneficia deri- 
vantur, Id. ibid. num. 2. 

208 Quasi sublato Virginis patrocinio, 
perinde atque halitu intercluso, peccator 
vivere diutius non possit. Viegas, ibid. 
sect. 2, num. 6. 

209 Tata est tibi omnis potestas in ceclo et 
in terra. Petr. Damian. Serm. 1. de Nativi- 
tat. B. Mariez, Tom. v. Surii, Septemb. 8. 

210 Fortassis, Domine, ne tuz ceelesti 
curie veniret in dubium, cui potius oc- 
curreret; tibi videlicet Domino suo reg- 
num tuum in assumpta carne petenti, an 
ipsi domine sue, ipsum regnum jam 
suum materno jure effectum ascendenti. 
Anselm. Cantuar. de Excellentia B. Vir- 
ginis, cap. 7, et eum secuti Bernard. de 
Busti in Mariali, part. x1. Serm. 1. part. 
111. et Sebast. Barrad. Jesuit. Concord. 
Evangel. lib. vi. cap. 11. 

511 © igitur regina nostra serenissima, 
profecto tu dicere potes illud, 1 Esdre i. 


416 ANSWER TO A JESUIT’S CHALLENGE. | CHAP, 
All the kingdoms of the earth hath the Lord given unto 
me; and we may say unto her again that in Tobit xiii. 
Thy kingdom endureth for all ages; and in the 144th or 
145th Psalm, Thy kingdom is a kingdom of all ages. That 
howsoever she was ““ ?!’the noblest person that was or ever 
should be in the world, and of so great perfection, that 
although she had not been the mother of God, she ought 
nevertheless to have been the lady of the world; yet 
according to the laws whereby the world is governed, by 
the right of inheritance she did deserve the principality and 
kingdom of this world.” That “ ?Christ never made any 
legacy of this monarchy, because that could not be done 
without the prejudice of his mother; and he knew besides 
that the mother could make void the testament of the Son, 
if it were made unto her prejudice. And therefore that by 
all this it appeareth most evidently, that Mary the mother 
of Jesus, by right of inheritance, hath the regal dominion 
over all that be under God.” That “ “as many creatures 
do serve the glorious Virgin Mary as serve the Trinity; 
namely, all creatures, whatsoever degree they hold among 


Omnia regna terre dedit mihi Dominus ; 
et nos tibi dicere possumus illud, Tobi 
xiii. In omnia secula regnum tuum; et 


Filii irritare testamentum, si in sui pre- 
judicium sit confectum. Ex his omnibus 
apertissime claret, quod mater Jesu Maria 


Psal. cxniv. Regnum tuum regnum om- 
nium seculorum, &c.; et Dan. ii. Reg- 
num quod in zternum non dissipabitur ; 
Veni ergo, et super nos regnum accipe, 
Judic. ix. De regno enim tuo dici potest 
illud, Psal. ciii. Et regnum ipsius omni- 
bus dominabitur; et Luc. i. Et regni ejus 
non erit finis. Bernardin. de Bust. Ma- 
rial. part. x11. Serm. 1. part. 1. 

212 Quamvis autem benedicta Virgo 
fuerit nobilior persona quam fuerit vel fu- 
tura sit in orbe terrarum, tanteque per- 
fectionis, quod etiamsi non fuisset mater 
Dei, nihilominus debuisset esse domina 
mundi; tamen secundum leges quibus 
regitur mundus, jure hereditario omnem 
mundi hujus meruit principatum et reg- 
num. Bernardin. Senens. Serm. 1(Χ1. 
Artic. 1, cap. 7. 

213 De monarchia autem universi nun- 
quam Christus testatus est, eo quod sine 
matris prejudicio nequaquam fieri pote- 
rat: inguper noyverat, quod potest mater 





hereditario jure omnium qui sunt infra 
Deum habet regale dominium, et incly- 
tum obtinet principatum. Id. ibid. 

214 Tot creature serviunt gloriose Vir- 
gini Marie, quot serviunt Trinitati. Om- 
nes nempe creature, quemcunque gradum 
teneant in creatis, sive spirituales ut an- 
geli, sive rationales ut homines, sive cor- 
porales ut corpora celestia vel elementa, 
et omnia que sunt in celo et in terra, 
sive damnati sive beati, que omnia sunt 
divino imperio subjugata, gloriose Vir- 
gini sunt subjecta. 1116 enim qui Dei 
Filius est et Virginis benedicte, volens, 
ut sic dicam, paterno principatui quodam- 
modo principatum zquiparare maternum, 
ipse qui Deus erat matri famulabatur in 
terra. Unde Luce ii. scriptum est de 
Virgine et glorioso Joseph, Erat subditus 
1115. Preterea hec est vera, Divino im- 
perio omnia famulantur et Virgo; et ite- 
rum hec est vera, Imperio Virginis omnia 
famulantur et Deus. Id. ibid. cap. 6. 


XS] OF PRAYER TO SAINTS. 417 
the things created, whether they be spiritual as angels, or 
rational as men, or corporeal as the heavenly bodies or the 
elements; and all things that are in heaven and in earth, 
whether they be the damned or the blessed; all which being 
brought under the government of God, are subject likewise 
unto the glorious Virgin: forasmuch as he who is the Son 
of God and of the blessed Virgin, being willing as it were 
to equal in some sort his mother’s sovereignty unto the 
sovereignty of his Father, even he who was God did serve 
his mother upon earth. Whence, Luke ii. 51, it is written 
of the Virgin and glorious Joseph, He was subject unto 
them; that, as this proposition is true, All things are subject 
to God’s command, even the Virgin herself, so this again 
is true also, All things are subject to the command of the 
Virgin, even God himself.” That ‘* *’considering the blessed 
Virgin is the mother of God, and God is her Son, and 
every son is naturally inferior to his mother and_ subject 
unto her, and the mother hath pre-eminence and is superior 
to her son; it therefore followeth that the blessed Virgin 
is superior to God, and God himself is subject unto her, 
in respect of the manhood which he assumed from her.” 
That ‘ *'*howsoever she be subject unto God, inasmuch as 
she is a creature, yet is she said to be superior and_pre- 
ferred before him, inasmuch as she 15 his mother.” 

Then men were put in mind, that “ *by sinning after 
baptism they seemed to contemn and despise the passion of 
Christ, and so that no sinner doth deserve that Christ should 
any more make intercession for him to the Father, without 
whose intercession none can be delivered either from the 


215 Cum beata Virgo sit mater Dei, et 
Deus Filius ejus, et omnis filius sit natu- 
raliter inferior matre et subditus ejus, et 
mater prelata et superior filio; sequitur, 
quod ipsa benedicta Virgo sit superior 
Deo, et ipse Deus sit subditus ejus ratione 
humanitatis ab ea assumpte. Bernardin. 
de Bust. Marial. part. rx. Serm. 11. 

216 Tpsa benedicta Virgo, licet sit sub- 
jecta Deo in quantum creatura, superior 
tamen illi dicitur et prelata, in quantum 
est ejus mater. Unde Luc. ii. de Christo 
Deo et homine scriptum est, quod erat 
subditus illi. O ineffabilis dignitas Ma- 





riz, que imperatori omnium meruit im- 
perare! Id. part. x11. Serm. ΤΙ. 

217 Peccando post baptismum videntur 
contemnere et despicere passionem Christi ; 
et sic nullus peccator meretur quod Chris- 
tus amplius intercedat pro ipso apud Pa- 
trem, sine cujus intercessione nemo potest 
liberari a pena eterna nec temporali, nec 
culpa quam ipse voluntarie perpetravit : 
et ideo fuit necesse ut Christus consti- 
tueret matrem suam predilectam media- 
tricem inter nos et ipsum. Jacob. de 
Valentia Episc. Christopolitan. in Expo- 
sit. Cantic. Virg. Marie, Magnificat. 

DD 


418 ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 


eternal punishment or the temporal, nor from the fault which 
he hath voluntarily committed; and therefore that it was 
necessary that Christ should constitute his well-beloved mother 
a mediatrix betwixt us and him.” ‘#*%And so in this our 
pilgrimage there is no other refuge left unto us in our tri- 
bulations and adversities, but to have recourse unto the Virgin 
Mary our mediatrix, that she would appease the wrath of 
her Son.” That, “385 he is ascended into heaven to 
appear in the sight of God for men, (Heb. ix. 24), so she 
ought to ascend thither to appear in the sight of her Son 
for sinners; that so mankind might have always before the 
face of God a help like unto Christ for the procuring of 
his salvation.” That “ *°this empress is of so great authority 
in the palace of heaven, that it is lawful to appeal unto 
her from any grievance, all other intermedial saints omitted ; 
for howsoever, according to the civil law, the due mean 
must be observed in appeals, yet in her the style of the 
canon law is observed, wherein the Pope is appealed unto, 
any intermedial whatsoever omitted.” That *'she “is a 


218 Et sic in hac peregrinatione non “21 Nos autem dicere possumus, quod 
relinquitur nobis aliud refugium in nos- | beatissima Virgo est cancellaria in ccelesti 
tris tribulationibus et adversitatibus, nisi | curia. Nam videmus quod in cancellaria 
recurrere ad Virginem Mariam media- | Domini Pape conceduntur tria genera li- 
tricem, ut velit placare iram Filii. Id. | terarum, &c. Istas autem literas miseri- 
ibid. cordie dat (B. Virgo) solum in presenti 

219 Sicut ille ibi ascendit ut continue | vita. Nam animabus decedentibus qui- 
appareat vultui Dei pro hominibus, | busdam dat literas pure gratia, aliis vero 
(Heb. ix.), ita ego debeo ibi ascendere,  simplicis justitie, et quibusdam mixtas, 
ut appaream vultui ipsius Filii pro pecca- | scilicet justitie et gratie. Quidam enim 
toribus; et sic humanum genus habeat | fuerunt sibi valde devoti, et istis dat lite- 
semper ante faciem Dei adjutorium simile | ras pure gratia, per quas mandat ut detur 
Christo ad procurandam suam salutem. | eis gloria sine aliqua purgatorii poena. 
Bernardin. de Bust. Marial. part. x1. | Alii autem fuerunt miseri peccatores et 
Serm. 11. memb. 1. ejus indevoti, et istis dat literas simplicis 

#20 Tante autem auctoritatis in celesti | justitie, per quas mandat ut eis fiat con- 
palatio est ista imperatrix, quod, omnibus | digna vindicta. Alii vero fuerunt in de- 
aliis sanctis intermediis omissis, ad ipsam | votione tepidi et remissi, et istis dat literas 
licet ab omni gravamine appellare. Licet | justitie et gratie simul, per quas mandat 
enim secundum jura civilia debitum me- | ut et gratia eis fiat, et tamen illis inferatur 
dium servetur in appellationibus, (/. Im- | aliqua purgatorii pena propter negligen- 
peratores, ff. de appel. reci.), tamen in | tiamet torporem, Et ista significantur in 
ipsa servatur stylus juris canonici, quo | Hester regina, que, ut habetur Hest. viii. 
omisso quolibet medio appellatur ad sum- | scripsit literas ut Judzi salverentur, et 
mum Pontificem. (C. si duobus extra de | hostes interficerentur, et pauperibus mu- 
appel.) Id. part. 111. Serm. 111. in Ex- | nuscula darentur. Id. part. x11. Serm., 11. 
cellent. rv. memb. 1, in Excellent. ΧΧΤΙ, 








1X. | OF PRAYER TO SAINTS. 419 


chancellor in the court of heaven,” and ‘“ giveth letters of 
mercy only in this present life; but for the souls that depart 
from hence, unto some letters of pure grace, unto others of 
simple justice, and unto some mixed of justice and grace. 
For some,” say they, ‘‘ were much devoted unto her, and 
unto them she giveth letters of pure grace, whereby she 
commandeth glory to be given them without any pain of 
purgatory. Others were miserable sinners, and not devoted 
to her, and unto them she giveth letters of simple justice, 
whereby she commandeth that condign punishment be taken 
of them. Others were lukewarm and remiss in devotion, and 
unto them she giveth letters of justice and grace together, 
whereby she commandeth that both favour be done unto 
them, and yet some pain of purgatory be inflicted upon 
them for their negligence and sluggishness.” And _ these 
things, they say, ‘ are signified in Queen Esther, who wrote 
letters that the Jews should be saved, and the enemies should 
be killed, and to the poor small gifts should be given.” 
Yea, further also, ** where King Ahasuerus did proffer unto 
the said Esther even the half of his kingdom, (Esther v. 3), 
thereby, they say, was signified that God bestowed half of 
his kingdom upon the blessed Virgin; that ‘* having justice 
and mercy as the chiefest goods of his kingdom, he retained 
justice unto himself, and granted mercy unto her;” and 
‘¢*3therefore that if a man do find himself aggrieved in the 
court of God’s justice, he may appeal to the court of mercy 
of his mother,” she being that ‘throne of grace whereof the 
Apostle speaketh, Heb. iv. 16, Let us go boldly unto the 
throne of grace, that we may receive mercy, and find grace 
to help in time of need. 


222 Confugimus autem primo ad beatis- 223 Tsta imperatrix figuravit imperatri- 
simam Virginem, ccelorum reginam, cui | cem celorum, cum qua Deus regnum 
Rex regum, Pater celestis, dimidium reg- | suum divisit. Cum enim Deus habeat 
ni sui dedit. Quod significatum est in | justitiam et misericordiam, justitiam si- 
Hester regina, que cum ad placandum | bi in hoc mundo exercendam retinuit, 
Assuerum regem accessisset, dixit ei rex, | et misericordiam matri concessit. Et 
Etiam si dimidiam partem regni mei pe- | ideo si quis sentit se gravari a foro jus- 
tieris, dabitur tibi. Sic Pater ccelestis, | titia Dei, appellet ad forum misericor- 
cum habeat justitiam et misericordiam | diz matris ejus. Bernardin. de Bust. 
tanquam potiora regni sui bona, justitia | Marial. part. 111. Serm. rm. in Excel- 
sibi retenta, misericordiam matri Virgini | lent. Iv. 
concessit. Gabr. Bielin Canon. Misse, | 224 74 ibid. Excellent. v. et part. v. 
Lect. Lxxx. Vide Johan. Gerson. Tract. | Serm. viz. in fine. 

Iv. super Magnificat. 





DDZ 


420 ANSWER TO A JESUIT’S CHALLENGE. [cHap. 


They tell us, that “it is for the ornament of an 
earthly kingdom, that it should have both a king and a 
queen ; and therefore, when any king hath not a wife, his 
subjects often do request him to take one.” Hereupon they 
say, that ‘the eternal King and omnipotent Emperor, mind- 
ing to adorn the kingdom of heaven above, did frame this 
blessed Virgin, to the end he might make her the lady and 
empress of his kingdom and empire; that the prophecy of 
David might be verified, saying unto her in the Psalm, 
Upon thy right hand did stand the queen in clothing of 
gold.” That “***she is an empress, because she is the 
spouse of the eternal Emperor, of whom it is said, John 
11. 29, He that hath the bride is the bridegroom;” and 
that “ when God did deliver unto her the empire of the 
world, and all the things contained therein, he said unto 
her that which we read in the first of the A‘neids: 


“His ego nec metas rerum nec tempora pono; 
Imperium sine fine dedi.” 


That she is “the empress also “ of heaven and earth, because 
she did bear the heavenly emperor; and therefore that she 
can ask of him what she will, and obtain it.” That “ this 
was figured in the history of the kings, where the mother 
of Solomon said unto him, 7 desire one petition of thee, 
do not confound my face; for then should he confound 
her face, if he did deny that which she requested.” And 
that ‘if in respect of her maternal jurisdiction she hath 
command of her Son, who was subject unto her, as we read 


225 Ad ornamentum regni terreni est, imperium orbis et omnium contentorum in 
quod habeat regem et reginam. Et prop- | eo, dixit ei illud quod habetur /Eneid. τ. 
ter hoc quando aliquis rex non habet uxo- | Id. part. 111. Serm. 111. in Excellent. 
rem, ejus subditi plerumque ei supplicant | rv. 
ut eam accipiat. Supernum ergo ceelorum 227 Beata virgo est imperatrix ceeli et 
regnum volens Rex eternus et Imperator | terre, quia ipsa genuit ccelestem impe- 
omnipotens decorare, fabricavit hanc bea- | ratorem. Et ideo potest ab eo petere 
tissimam Virginem, ut illam regni et im- | quicquid vult et obtinere, quod figura- 
perii sui faceret dominam etimperatricem, _ tum fuit, 3 Reg. ii. ubi mater Salomo- 
ut verificaretur prophetia David, Psal. | nis dixit ei, Petitionem unam peto a te, 
XLiv. ei dicentis, Astitit regina a dextris _ me confundas faciem meam: tune enim 
tuis in vestitu deaurato, circundata varie- | faciem suam confunderet quando illud 
tate. Id. part. 1x. Serm. 11. quod peteret denegaret. Si ergo imperat 

226 Est etiam imperatrix, quia eterni | Filioratione maternalis jurisdictionis, qui 
Imperatoris est sponsa, de quo dicitur | fuit subditus illi, ut habetur, Luc. ii. 
Johan. cap. iii. Qui habet sponsam spon- | multo magis imperat omnibus creaturis 
sus est. Quando vero Deus illi tradidit Filio suo subjectis. . Id. ibid. 





ΤΣ] OF PRAYER TO SAINTS. 421 


Luke ii. 51, then much more hath she command over all 
the creatures that are subject to her Son.” That this 
‘© 8 Mighty God did, as far as he might, make his mother 
partner of his Divine majesty and power, giving unto her 
of old the sovereignty both of celestial things and mortal; 
ordering at her pleasure, as the patronage of men did require, 
the earth, the seas, heaven, and nature; at her liking, and 
by her, bestowing upon mortal men his divine treasures 
and heavenly gifts: so as all might understand, that what- 
soever doth flow into the earth from that eternal and glori- 
ous fountain of good things, doth flow by Mary.” ‘That 
“*2%she is constituted over every creature, and whosoever 
boweth his knee unto Jesus, doth fall down also and sup- 
plicate unto his mother; so that the glory of the Son may 
be judged not so much to be common with the mother, 
as to be the very same.” That ‘*’so great is her glory, 
that she exceedeth the nature of angels and men joined 
together, as far in glory as the circumference of the firma- 
ment exceedeth his centre in magnitude, when she under- 
standeth herself in her Son to be, as his other self, clothed 
with the Deity.” That she, being “the mother of God, 
doth assume unto herself of the omnipotency of her Son, 
upon which she leaneth, as much as she pleaseth.” And 
that she “‘**doth come before the golden altar of human 


228 Matrem quippe suam prepotens 230 Tanta est gloria Virginis matris 
ille Deus divine majestatis potestatisque | Dei, quod tantum excedit in gloria na- 
sociam, quatenus licuit, adscivit. Huic  turam angelicam et humanam simul junc- 
olim ceelestium mortaliumque principa- | tam, quantum circumferentia firmamenti 
tum detulit: ad hujus arbitrium, quoad | excedit in magnitudine suum centrum ; 
hominum tutela postulat, terras, maria, cum intelligat in Filio suo se, quasi alte- 
celum naturamque moderatur; hac an- | rum ipsum, Deitate vestitam. Bernard. 
nuente et per hance divinos thesauros | de Bust. Marial. part. x11. Serm. 11. in 
mortalibus et ceelestia dona largitur: ut | Excellent. xxt. 
omnes intelligant, quicquid ab eterno | 23) Qui enim alicui rei innititur, vir- 
illo augustoque bonorum fonte in terras | tytem ejus sibi assumit, et ea sicut vult 


se fluere per Mariam. Horat. utitur. Et similiter ipsa Dei mater de 
ursellin. Jesuit. in Epist. Dedicator. omnipotentia Filii sui, cui est innixa, 


Historie Lauretane ad Cardinalem Al- | quantum vult 5101 assumit. Id. part. 


UROL τὸ ' xt. Serm. 11. in Excellent. xxviit. 
229 Constituta quippe est super omnem 


creaturam; etquicunque Jesu curvatgenu, | 
matri quoque pronus supplicat; et Filii 
gloriam cum matre non tam communem 
judico, quam eandem. Arnold. Carno- 
tens. Tract. de Laudib. Virginis. 





232 Accedis ante illud aureum humane 
reconciliationis altare, non solum rogans, 
sed imperans, domina, nonancilla. Petr. 
Damian. Serm. 1. de Nativit. B. Ma- 


riz. 


422 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
reconciliation, not entreating only, but commanding, a mis- 
tress, not a maid.” 

They tell us that the blessed Virgin herself appeared 
once unto Thomas Becket, and used this speech unto him: 
“Rejoice and be glad, and be joyful with me, because 
my glory doth excel the dignity and joy of all the saints 
and all the blessed spirits; and I alone have greater glory 
than all the angels and saints together. Rejoice, because 
that as the sun doth enlighten the day and the world, 
so my brightness doth enlighten the whole celestial world. 
Rejoice, because the whole host of heaven obeyeth me, 
-reverenceth and honoureth me. Rejoice, because my Son 
is always obedient unto me and my will, and all my prayers 
he always heareth ;” (or, as others do relate it, “ “The will 
of the blessed Trinity and mine is one and the same; and 
whatsoever doth please me, the whole Trinity with unspeak- 
able favour doth give consent unto.”) ‘* Rejoice, because God 
doth always at my pleasure reward my servitors in this 
world and in the world to come. Rejoice, because I sit 
next to the Holy Trinity, and am clothed with my body 
glorified. Rejoice, because I am certain and sure that these 
my joys shall always stand, and never be finished or fail. 
And whosoever by rejoicing with these spiritual joys shall 
worship me in this world, at the time of the departure of 
his soul out of the body he shall obtain my presence; and 
I will deliver his soul from the malignant enemies, and 
present it in the sight of my Son, that it may possess joys 


388. Gaude et letare, ac exulta mecum, 
quia gloria mea excellit dignitatem et 
leetitiam omnium sanctorum et cunctorum 
spirituum beatorum, et majorem gloriam 
habeo ipsa sola quam omnes simul angeli 
et sancti. Gaude, quia sicut sol illumi- 
nat diem ac mundun, sic claritas mea 
illuminat totum orbem ceelestem. Gaude, 
quia τοῖα militia coeli mihi obedit, me ve- 
neratur et honorat. Gaude, quia Filius 
meus mihi semper est obediens, et meam 


Gaude, quia certa sum et secura, quod 
hee mea gaudia semper stabunt, et nun- 
quam finientur vel deficient. Et quicun- 
que cum his gaudiis spiritualibus letando 
in hoc seculo me venerabitur, in exitu 
anime sue de corpore presentiam meam 
obtinebit ; et ipsam animam ab hostibus 
malignis liberabo, et in conspectu Filii mei 
ut mecum gaudia possideat presentabo. 
Bernardin. de Bust. Marial. part. x. 
Serm. 11. sect. ult. 


voluntatem et cunctas preces meas sem- | 


per exaudit. Gaude, quia Deus semper 
ad beneplacitum meum remunerat servi- 


tores meos in hoc seculo et in futuro. | 


Gaude, quia proxima sedeo sancte Trini- 
tati, et vestita sum corpore meo glorifieato. 





234 Quod summe Trinitatis et mea est 


| una voluntas; et quodcunque mihi pla- 


cuerit, tota Trinitas ineffabili favore con- 
sentit. Promptuar. Discipuli, de Mira- 


| culis B. Marie. Exempl. χαν. p. 8, edit 


Mogunt. anno 1612. 


rx.) OF PRAYER TO SAINTS. 423 


with me.” They tell us “that many (**many whores,” 
for example, “that would not sin on Saturday for the 
reverence of the Virgin,” whatsoever they did on the Lord’s 
day,) ‘‘ seem to have the blessed Virgin in greater vene- 
ration than Christ her Son; moved thereunto out of sim- 
plicity more than out of knowledge. Yet that the Son of 
God doth bear with the simplicity of these men and women,” 
because he is not ignorant that ‘‘ the honour of the mother 
doth redound to the child,” Prov. xvii. 6. They argue 
further, that ‘ *°if a Cardinal have this privilege, that if 
he put his cap upon the head of one that is led unto justice 
he is freed thereby, then by an argument drawn from the 
stronger, the cloak of the blessed Virgin is able to deliver 
us from all evil, her mercy being so large that if she should 
see any man who did devoutly make her crown,” that is 
to say, repeat the rosary or chaplet of prayers made for 
her worship, “ to be drawn unto punishment in the midst 
of a thousand devils, she would presently rescue him, and 
not permit that any one should have an evil end who did 
study reverently to make her crown.” They add, moreover, 
that ‘*’for every of these crowns” a man shall obtain 
** 273,758 days of indulgence;” and that ‘“ Pope Sixtus the 
Fourth granted an indulgence of twelve thousand years 
for every time that a man in the state of grace should 


3° Mult meretrices in die Sabbati 1 ad supplicium, eum protinus liberabit ; 
non peccarent propter reverentiam Vir- | nec permittet aliquem male finiri, qui 
ginis. Et multi videntur beatam Virgi- | ejus coronam reverenter studuerit facere. 
nem in majori veneratione habere quam | Id. part. x11. Serm. 1. memb. 3. 
Christum Filium ejus; magis ex simpli- 237 Sic in summa erunt ducenta septua- 
citate moti quam scientia. Sed quia | ginta tria millia septingenti quinquaginta 
honor matris redundat in filium, Prov. | octo dies indulgentie pro qualibet corona. 
xvii. patientiam habet Filius Dei de hac | Felicis autem recordationis Sixtus Papa 
quorundam virorum et mulierum simpli- | quartus, omnibus dicentibus in statu 
citate. Bernardin. de Bust. part. vr. | gratie infra scriptam orationem sive salu- 
Serm. 11. memb. 3. tationem ipsius Virginis, que a multis 

86 Si hoc privilegium habet Cardinalis, | dicitur in corona, concessit indulgentiam 
quod si ponat pileum sive capillum suum | duodecim millium annorum pro qualibet 
super caput illius quiduciturad justitiam, | vice quadicitur : Avesanctissima Maria, 
liberatur ; (secundum Baldumet Paulum | mater Dei, regina ceeli, porta paradisi, 
de Castro, in 1. addictos. C. de appel.) a | domina mundi. Singularis et pura tu es 
fortiori pallium beate Virginis potest | virgo. ‘Tu concepisti Christum sine pec- 
nos ab omnibus malis liberare. Tam | cato. Tu peperisti creatorem et salvato- 
lata enim est ejus misericordia, quod si | rem mundi, in quo non dubito. Libera 
aliquem devote facientem coronam suam | me ab omni malo, et ora pro peccatis meis. 
videret in medio millium damonum trahi | Amen, Ibid. 


Ι 





424 ANSWER TO A JESUIT’S CHALLENGE. [ cHaApP. 


repeat this short orison or salutation of the Virgin, which 
by many is inserted into her crown: Hail most holy Mary, 
the mother of God, the queen of heaven, the gate of para- 
dise, the lady of the world: thou art a singular and pure 
Virgin, thou didst conceive Christ without sin; thou didst 
bear the Creator and Saviour of the world, in whom I do 
not doubt. Deliver me from all evil, and pray for my sins. 
Amen.” 

In the Crown composed by Bonaventure this is one of 
the orisons that is prescribed to be said: ‘**O empress 
and our most kind lady, by the authority of a mother com- 
mand thy most beloved Son our Lord Jesus Christ, that 
he would vouchsafe to lift up our minds from the love of 
earthly things unto heavenly desires ;” which is suitable 
unto that versicle which we read in the 35th Psalm of his 
lady’s Psalter: ‘* *’Incline the countenance of God upon 
us; compel him to have mercy upon sinners ;” the harshness 
whereof our Romanists have a little qualified in some of 
their editions, reading thus: ‘ *°Incline the countenance of 
thy Son upon us; compel him by thy prayers to have mercy 
upon us sinners.” The Psalms of this Psalter do all of 
them begin as David’s do, but with this main difference, 
that where the Prophet in the one aimeth at the advance- 
ment of the honour of our Lord, the Friar in the other 
applieth all to the magnifying of the power and goodness 
of our lady. So in the first Psalm: <‘ *!Blessed is the 
man,” quoth Bonaventure, ‘* that loveth thy name, O Virgin 
Mary ; thy grace shall comfort his soul.” And in the others 
following: ‘* "Lady, how are they multiplied that trouble 
me! with thy tempest shalt thou persecute and scatter them.” 
ἐς *8Tady, suffer me not to be rebuked in the fury of God, 


238 Q imperatrix et domina nostra be- | misereri: Psalter. Bonaventur. seorsim 
nignissima, jure matris impera tuo dilec- edit. Parisiis, anno 1596, in Capeleto Do- 
tissimo Flio Domino nostro Jesu Christo, | minice 11. 
ut mentes nostras ab amore terrestrium ad  *! Beatus vir qui diligit nomen tuum, 
ceelestia desideria erigere dignetur. Bo- Maria virgo; gratia tua animam ejus 
nayentur. Corona B. Marie Virginis, confortabit. Psal. i. 

Operum Tom. vt. edit. Rom. ann 1588. 222 Domina, quid multiplicati sunt qui 

239 Inclina vultum Deisupernos; coge tribulant me? in tempestate tua perse- 
illum peccatoribus misereri. Id. in Psal- | queris et dissipabis eos. Psal. iii. 
terio B. Marie Virg. ibid. 243 Domina, ne in furore Dei sinas 

249 Tnclina vultum Filii tui super nos, | corripi me; neque in ira ejus judicari: 
coge illum precibus nobis peccatoribus | Psal. vi. 


1x. | OF PRAYER TO SAINTS. 425 
nor to be judged in his wrath.” “ ** My lady, in thee 
have I put my trust; deliver me from mine enemies, O 
lady.” «**°In our lady put I my trust, for the sweetness 
of the mercy of her name.” ‘“ *° How long wilt thou forget 
me, Ὁ lady, and not deliver me in the day of tribulation ?” 
«ς 47 Preserve me, Ὁ lady, for in thee have I put my trust ; 
and impart unto me the drops of thy erace. ves“ Tiwall 
love thee, O lady of heaven and earth; and I will call upon 
thy name among the nations.” «©29The heavens declare 
thy glory, and the fragrance of thine ointments is spread 
among the nations.” ‘Hear us, lady, in the day of 
trouble, and turn thy merciful face unto our prayers.” 
“<21Unto thee, O lady, have I lifted up my soul; in the 
judgment of God, by thy prayers, I shall not be ashamed.” 
<< 2 Judge me, lady, for I have departed from mine inno- 
cency; but because I will trust in thee, I shall not be 
weakened.” <‘78In thee, O lady, have I put my trust, 
let me never be confounded; in thy favour receive me.” 
«©? Blessed are they whose hearts do love thee, Ὁ Virgin 
Mary; their sins by thee shall mercifully be washed away.” 
«©» Lady, judge those that hurt me, and rise up against 
them, and plead my cause.” ‘‘** Waiting have I waited 
for thy grace, and thou hast done unto me according to 
the multitude of the mercy of thy name.” ‘“ *’ Lady, thou 


244 T)omina mea, in te speravi; de ini- 
micis meis libera me, domina. Psal. 
vii. . 

245 In domina confido, propter dulce- 
dinem misericordiz nominissui. Psal. x. 

246 Usquequo, domina, oblivisceris me, 
et non liberas me in die tribulationis ? 
Psal. xii. 

247 Conserva me, domina, quoniam spe- 


in judicio Dei tuis precibus non erubes- 
cam. Psal. xxiv. 

22 Judica me, domina, quoniam ab 
innocentia mea digressus sum ; sed quia 
sperabo in te, non infirmabor. Psal. 
XXV. 

253 Tn te, domina, speravi, non confundar 
in xternum; in gratia tua suscipe me. 
Psal. xxx. 


ravi in te; mihique tue stillicidia gratie 
impertire. Psal. xv. 

248 Diligam te, domina cceli et terre ; 
et in gentibus nomen tuum invocabo. 
Psal. xvii. 

249 Coeli enarrant gloriam tuam, et un- 
guentorum tuorum fragrantia in gentibus 
est dispersa. Psal. xviii. 

250 }xaudias nos, domina, in die tribula- 
tionis; et precibus nostris converte cle- 
mentem faciem tuam, Psal. xix. 

°51 Ad te, domina, levavianimammeam ; 


254 Beati quorum corda te diligunt, 
virgo Maria; peccata ipsorum a te mise- 
ricorditer diluentur. Psal. xxxi. 

255 Judica, domina, nocentes me, et con- 
tra eos exsurge, et vindica causam meam. 
Psal. xxxiv. 

256 Eixspectans exspectavi gratiam tuam, 
et fecisti mihi secundum multitudinem 
misericordie nominis tui. Psal. xxxix. 

257 Pomina, refugium nostrum tu es in 
omni necessitate nostra, et virtus potentior 
conterens inimicum. Psal. xiv. 


426 ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 
art our refuge in all our necessities, and the powerful strength 
treading down the enemy.” ‘** Have mercy upon me, O 
lady, who art called the mother of mercy; and according 
to the bowels of thy mercies cleanse me from all mine 
iniquities.” “**°Save me, lady, by thy name, and deliver 
me from mine unrighteousness.” ‘ **°Have mercy upon me, 
O lady, have mercy upon me, because my heart is prepared 
to search out thy will; and in the shadow of thy wings 
will I rest.” <**'Let Mary arise, and let her enemies be 
scattered; let them all be trodden down under her feet.” 
ἐς In thee, O lady, have I put my trust, let me never 
be put to confusion; deliver me in thy mercy, and cause 
me to escape.” ‘**Give the King thy judgment, O God, 
and thy mercy to the queen his mother.” ‘“ * Lady, the 
Gentiles are come into the inheritance of God, whom thou 
by thy merits hast confederated unto Christ.” « Thy 
mercies, O lady, will I sing for ever.” ‘ *°God is the Lord 
of revenges; but thou the mother of mercy dost bow him 
to take pity.” “ *"O come let us sing unto our lady; 
let us make a joyful noise to Mary our queen that brings 
salvation.” ‘**O sing unto our lady a new song, for she 
hath done marvellous things.” ‘***O give thanks unto the 
Lord, for he is good; give thanks unto his mother, for 


her mercy endureth for ever.” 


258 Miserere mei, domina, que mater 
misericordie nuncuparis; et secundum 
viscera misericordiarum tuarum munda 
me ab omnibus iniquitatibus meis. Psal. 
ib 

259 Domina, in nomine tuo salvum me 
fac, et ab injustitiis meis libera me. 
Psal. Liii. 

260 Miserere mei, domina, miserere mei; 
quia paratum est cor meum exquirere vo- 
luntatem tuam; et in umbra alarum 
tuarum requiescam. Psal. Lyi. 

261 Exsurgat Maria, et dissipentur ini- 
mici ejus; conterantur omnes sub pedi- 
bus ejus. Psal. Lxvii. 

262 In te, domina, speravi, non confun- 
dar in eternum; in tua misericordia li- 
bera me, et eripe me. Psal, xx. 

°°3 Deus, judicium tuum regi da, et 
misericordiam tuam regina matri ejus. 
Psal. Lxxi. 


«© 270 Tady, despise not 


264 Domina, venerunt gentes in heredi- 
tatem Dei; quas tu meritis tuis Christo 
confeederasti. Psal. Lxxviii. 

265 Misericordias tuas, domina, in sem- 
piternum decantabo. Psal. Lxxxviii. 

266 Deus ultionum Dominus; sed tu 
mater misericordie ad miserandum in- 
flectis. Psal. xciii. 


°67 Venite, exultemus domine nostre ; 
jubilemus salutifere Marie regine nos- 
tre. Psal. xciv. 

268 Cantate domine nostre canticum no- 
vum ; quia mirabilia fecit. Psal. xcvii. 

269 Confitemini Domino, quoniam bo- 
nus; confitemini matri ejus, quoniam in 
seculum misericordia ejus. Psal. cvi. 
and cxvii. 

*79 Domina, laudem meam ne despex- 
eris; et hoc dedicatum tibi Psalterium 
digneris acceptare. Psal. eviii. 


1X. ] OF PRAYER TO SAINTS. 427 


my praise; and vouchsafe to accept this Psalter which is 
dedicated unto thee.” ‘ *'The Lord said unto our lady, 
Sit thou, my mother, at my right hand.” ““ “'They that 
trust in thee, O mother of God, shall not fear from the 
face of the enemy.” ‘“ **Except our lady build the house 
of our heart, the building thereof will not continue.” 
ςς 514 Blessed are all they who fear our lady; and blessed 
are all they who know to do thy will and thy good pleasure.” 
**®°Qut of the deep have I cried unto thee, O lady; lady, 
hear my voice.” “ὁ **Lady, remember David, and all that 
call upon thy name.” ‘“ °*"O give thanks unto the Lord 
because he is good; because by his most sweet mother the 
Virgin Mary is his mercy given.” ‘* ** Blessed be thou, 
O lady, which teachest thy servants to war, and strengthenest 
them against the enemy :” and so the last Psalm is begun 
with, ‘°° Praise our lady in her saints ; praise her in her 
virtues and miracles;” and endeth accordingly with Omnis 
spiritus laudet dominam nostram, ‘‘ Let every spirit, or, 
every thing that hath breath, praise our lady.” 

To this we may adjoin the *°Psalter of the Salutations 
of the Virgin, framed by John Peckham, Archbishop of 
Canterbury, which is not yet printed. His Preface he 
beginneth thus: 

Mente concipio laudes perscribere 

Sancte Virginis; que nos a carcere 

Solvit per Filium, genus in genere 

Miri vivificans effectus opere: 
and endeth with a prayer to the blessed Virgin, that she 
would ‘release the sins of all those for whom he prayed, 


271 Dixit Dominus domine nostre, 276 Memento, domina, David, et omninm 
Sede, mater mea, a dextris meis. Psal. | invocantium nomen tuum. Psal. cxxxi. 
εἶχ. 377 Confitemini Domino, quoniam bonus 

272 Qui confidunt in te, mater Dei, non | est ; quoniam per suam dulcissimam ma- 
timebunt a facie inimici. Psal. cxxiv. trem Virginem Mariam datur misericordia 

°73 Nisi domina edificaverit domum | ejus. Psal. cxxxv. 
cordis nostri, non permanebit edificium 278 Benedicta sis, domina, que instruis 
ejus. Psal. exxvi. servos tuos ad prelium, et eos roboras 

274 Beati omnes qui timent dominam | contra inimicum. Psal. cxtiii. 
nostram ; et beati omnes qui sciunt facere 279 Vaudate dominam in sanctis ejus ; 





voluntatem tuam et beneplacitum tuum. 
Psal. cxxvii. ejus. Psal. cx. 

*75 De profundis clamavi ad te, domina; 280 Psalterium meditationum B. Ma- 
domina, exaudi vocem meam, Psal. | riw vocatur a Jo. Pitsio, de Iustr 
CXxXix, Angl, Scriptorib. p. 380. 


laudate eam in virtutibus et miraculis 


428 ANSWER TO A JESUIT’S CHALLENGE. | cHaY. 
and cause both his own name and theirs to be written in 


the Book of Life :” 


Nec non et omnibus relaxes crimina, 
Pro quibus supplicans fundo precamina; 
Nostrumque pariter et horum nomina 
Conseribi facias in vite pagina. 


Then followeth his first Psalm, wherein he prayeth that 
she would ‘* make us to meditate often God’s law,” and 
afterwards ‘* to be made blessed in the glory of God’s king- 
dom :” 

Ave Virgo Virginum, parens absque pari, 

Sine viri semine digna fcecundari: 


Fac nos legem Domini crebro meditari; 
Et in regni gloria beatificari. 


His other 149 Psalms, which are fraught with the same 
kind of stuff, I pass over. But Bernardinus de Senis’s 
boldness may not be forgotten, who thinketh that *! God 
will give him leave to maintain that “ the Virgin Mary 
did more unto him; or at least as much, as he himself did 
unto all mankind ;” and “that we may say for our comfort,” 
forsooth! ‘that in respect of the blessed Virgin, whom 
God himself did make notwithstanding, God after a sort 
is more bound unto us than we are unto him.” With 
which absurd and wretched speculation Bernardinus de Busti 
after him was so well pleased, that he dareth to revive again 
this most odious comparison, and propose it afresh in this 
saucy manner: ‘***But O most grateful Virgin, didst not 
thou something to God? didst not thou make him any 


381 Sola benedicta virgo Maria plus 
fecit Deo vel tantum, ut sic dicam, quam 
fecit Deus toti generi humano. 
etenim certe quod mihi indulgebit Deus, 
si nune pro Virgine loquar. Congrege- 
mus in unum que Deus homini fecit ; et 
consideremus que Maria virgo Domino 
satisfecit, ἄς. Reddendo ergo singula 
singulis, scilicet que fecit Deus homini, 


obligetur nobis, quam nos sibi. Bernard. 
Senens. Serm. 1Χ1. Art. 1. cap. 11. 

Credo 282 Sed, o Virgo gratissima, nunquid tu 
aliquid fecisti Deo? Nunquid vicem ei 
reddidisti? Profecto, si fas est dicere, 
tu secundum quid majora fecisti Deo 
quam ipse Deus tibi et universo generi 
humano. Volo ergo ego dicere quod tu 
ex humilitate reticuisti. Tu enim solum 


et que fecit Deo beata Virgo, videbis 
quod plus fecit Maria Deo, quam homini 
Deus; ut sic pro solatio dicere liceat, 
quod propter beatam Virginem, quam 
tamen ipse fecit, Deus quodammodo plus 


cecinisti, quia fecit mihi magna qui po- 
tens est ; ego vero cano et dico, quia tu 


fecisti majora ei quipotensest. Bernard. 
de Bust. Marial. part. νι. Serm. 11. 
membr. 3. 


Ix. | OF PRAYER TO SAINTS. 429 
recompence? Truly, if it be lawful to speak it, thou in 
some respect didst greater things to God than God himself 
did to thee and to all mankind. I will therefore speak 
that which thou out of thy humility hast passed in silence: 
for thou only didst sing, He that is mighty hath done to 
me great things; but I do sing and say, that thou hast 
done greater things to him that is mighty.” Neither is 
that vision much better, which the **same author reciteth 
as shewed to St Francis, or, as *‘others would have it, to 
his companion Friar Lyon, touching the two ladders which 
reached from earth unto heaven; the one red, upon which 
Christ leaned, from whence many fell backward and could 
not ascend; the other white, upon which the holy Virgin 
leaned, the help whereof such as used, ‘ were by her 
received with a cheerful countenance, and so with facility 
ascended into heaven.” Neither yet that sentence which 
came first from Anselm, and was after him used by Ludol- 
phus Saxo the Carthusian, and Chrysostomus ἃ Visitatione 
the Cistercian monk; that ‘* more present relief is some- 
times found by commemorating the name of Mary, than 
by calling upon the name of our Lord Jesus, her only Son ;” 
which one of *‘our Jesuits is so far from being ashamed to 
defend, that he dareth to extend it further to the mediation 
of other saints also; telling us very peremptorily, that 
**as our Lord Jesus worketh greater miracles by his, saints 
than by himself, John xiv. 12, so often he sheweth the force 
of their intercession more than of his own.” 

All which I do lay down thus largely, not because I 
take any delight in rehearsing those things which deserve 
rather to be buried in everlasting oblivion, but, first, that 
the world may take notice, what kind of monster is nourished 
in the Papacy under that strange name of Hyperdulia; the 
bare discovery whereof, I am persuaded, will prevail as 
much with a mind that is touched with any zeal of God’s 


388 Td. part. 1x. Serm. 11. Assimilat. | nomine Domini Jesu unici Filiisui. An- 


ΤῈ: 

284 Speculum Vite Francisci et socio- 
rum ejus, part. 11. cap, 45, edit. Gulielmi 
Spoelberch. Item, Speculum Exemplo- 
tum, Dist. vir. Exempl. x1. 

386. Velocior est nonnunquam salus me- 
morato nomine Maria, quam _ invyocato 





selm. de Excellentia B. Virginis, cap. 6. 
Ludolph. Carthusian. de Vita Christi, 
part. 11. cap. 68, et Chrysostom. a Visi- 
tatione de Verbis Domine, Tom. 11. lib. 
11. cap. 2. 

286 Henr. Fitz-Simon of the Mass. 
part 11. lib. ii. chap, 3. 


430 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


honour, as all other arguments and authorities whatsoever : 
secondly, that such unstable souls as look back unto Sodom, 
and have a lust to return unto Egypt again, may be advised 
to look a little into this sink, and consider with themselves 
whether the steam that ariseth from thence be not so noisome, 
that it is not to be endured by one that hath any sense left 
in him of piety: and thirdly, that such as be established 
in the truth may be thankful to God for this great mercy 
vouchsafed unto them, and make this still one part of their 
prayers, From all Romish Dulia and Hyperdulia, good 


Lord, deliver us. 





OF IMAGES. 


Wirth Prayer to Saints our Challenger joineth the use 
of Holy Images; which what it hath been and still is in 
the Church of Rome, seeing he hath not been pleased to 
declare unto us in particular, I hope he will give us leave 
to learn from others. “ἍΤ is the doctrine, then, of the 
Roman Church, that the images of Christ and the saints 
should with pious religion be worshipped by Christians,” 
saith Zacharias Boverius, the Spanish friar, in his late 
Consultation directed to our most noble Prince Charles, 
‘“*the hope of the Church of England,” and ‘ *the future 
felicity of the world,” as even this Balaam himself doth 
style him. The representations of God, and of Christ, and 
of angels, and of saints, ‘‘*are not only painted that they 
may be shewed as the cherubims were of old in the Temple, 
but that they may be adored, as the frequent use of the 
Church doth testify,” saith Cardinal Cajetan. So Thomas 
Arundel, Archbishop of Canterbury, in his Provincial 
Council held at Oxford in the year 1408, established this 


1 Doctrina est Romane Ecclesiz, Christi % Princeps futura orbis felicitas. Id. 
et sanctorum imagines pia religione a | part. 11. Regul. 11. p. 196. 
Christianis colendas esse. Lac. Boverius, Ἶ : 
in Orthodoxa Consultat. de Ratione Vera Non solum pinguntur ut ostendantur, 
Fidei et Religionis amplectenda, part.11. | S1Ut cherubim olim in templo, sed ut 
Regul. r. p. 189. edit. Madrid, ann. 1623 adorentur; ut frequens usus ecclesiz tes- 

2 Serenissime Carole, spes Anglicane | ‘tut Cajetan. in part. 111, Thome, 
Ecclesie. Id. part. 1. Regul. rv. p. 58. | Quest, xxv. Art. 3. 





xs OF IMAGES. 431 
Constitution following: ‘*°From henceforth let it be taught 
commonly and preached by all, that the cross and the image 
of the crucifix, and the rest of the images of the saints, in 
memory and honour of them whom they figure, as also their 
places and relics, ought to be worshipped with processions, 
bendings of the knee, bowings of the body, incensings, 
kissings, offerings, lighting of candles, and _ pilgrimages, 
together with all other manners and forms whatsoever, as 
hath been accustomed to be done in our or our predecessors’ 
times.” And in the Roman Catechism set out by the appoint- 
ment of the Council of Trent, *the parish priest is required 
to declare unto his parishioners, ‘‘ not only that it is lawful 
to have images in the church, and to give honour and wor- 
ship unto them, forasmuch as the honour which is done unto 
them is referred unto the things which they represent, but 
also that this hath still been done to the great good of the 
faithful.” And that ‘“ ‘the images of the saints are put 
in churches, as well that they may be worshipped, as that 
we, being admonished by their example, might conform our- 
selves unto their life and manners.” 

Now, for the manner of this worship we are told by one 
of their bishops, that ““ ‘it must not only be confessed that 
the faithful in the Church do adore before the images, as 
some peradventure would cautelously speak, but also adore 
the image itself, without what scruple you will; yea, they 
do reverence it with the same worship wherewith they do 


5 Ab omnibus deinceps doceatur com- 
muniter atque preedicetur, crucem et ima- 
ginem crucifixi ceterasque imagines sanc- 
torum, in ipsorum memoriam et honorem 
quos figurant, ac ipsorum loca et relli- 
quias, processionibus, genuflexionibus, in- 
clinationibus, thurificationibus, deoscula- 
tionibus, oblationibus, luminarium accen- 
sionibus, et peregrinationibus, nec non 
aliis quibuscunque modis et formis quibus 
nostris et predecessorum nostrorum tem- 


poribus fieri consuevit, venerari debere. 


Gulielm. Lyndewode Provincial. lib. v. 
de Heretic. cap. Nullus quoque. 

® Non solum autem licere in ecclesia 
imagines habere, et illis honorem et cul- 
tum adhibere, ostendet parochus, cum 
honos qui illis exhibetur, referatur ad 
prototypa, verum etiam maximo fidelium 





bono ad hance usque diem factum decla- 
rabit. Catechism. Roman. part. 111. cap. 
2. sect. 14. 


7 Sanctorum quoque imagines in tem- 
plis positas demonstrabit, ut et colantur, 
et exemplo moniti, ad eorum vitam ac 
mores nos ipsos conformemus. Ibid. 


8 Ergo non solum fatendum est, fideles 
in ecclesia adorare coram imagine, ut non- 
nulli ad cautelam forte loquuntur, sed et 
adorare imaginem, sine quo volueris scru- 
pulo; quin et eo illam venerantur cultu, 
quo et prototypon ejus: propter quod, si 
illud habet adorari latria, et illa latria ; 
si dulia vel hyperdulia, et illa pariter 
ejusmodi cultu adoranda est. Jacob. 
Naclantus, in Epist. ad Roman. cap. i. 


fol. 42, edit. Venet. ann. 1557. 


4.32 ANSWER TO A JESUIT’S CHALLENGE. [ cHar. 
the thing that is represented thereby. Wherefore,” saith 
he, “if that ought to be adored with Latria, or divine 
worship, this also is to be adored with Latria; if with Dulia 
or Hyperdulia, this likewise is to be adored with the same 
kind of worship.” And so we see that Thomas Aquinas 
doth directly conclude, that ‘*the same reverence is to be 
given unto the image of Christ and to Christ himself; and 
by consequence, seeing Christ is adored with the adoration 
of Latria, or divine worship, that his image is to be adored 
with the adoration of Latria.”. Upon which place of Thomas 
Friar Pedro de Cabrera, a great master of divinity in Spain, 
doth lay down these conclusions: 1. ‘* It is simply and 
absolutely to be said, that holy images are to be worshipped 
in churches and out of churches, and the contrary is an 
heretical doctrine ;” for explication whereof he declareth that 
by this worshipping he meaneth, ‘ that signs of service and 
submission are to be exhibited unto images by embracing, 
lights, oblation of incense, uncovering of the head,” &c. 
and that ‘‘ this conclusion is a doctrine of faith collected 
out of the holy Scripture, by which it appeareth that things 
created, yea, although they be senseless, so that they be 
consecrated unto God, are to be adored.” 2. ‘* 1 Images 
are truly and properly to be adored, and out of an intention 
to adore themselves, and not only the samplers that are repre- 
sented in them.” This conclusion, which he maketh to be 
the common resolution of the divines of that side, he opposeth 
against Durand and his followers, who held that images 
are adored only improperly, because they put men in mind 
of the persons represented by them, who are then adored 


creatas etiam inanimes, dummodo Deo 
sint sacrate, esse adorandas. Petr. de 
Cabrera, in part. 111. Thom. Quest. xxv. 


° Sic sequitur quod eadem reverentia 
exhibeatur imagini Christi et ipsi Christo. 
Cum ergo Christus adoretur adoratione 


latrie ; consequens est, quod ejus imago 
sit adoratione latrie adoranda. Thom. 
Summ. part. 11. Quest. xxv. Art. 3. 

10 Simpliciter et absolute dicendum 
est, sacras imagines esse venerandas in 
templis et extra templa; et contrarium 
est dogma hereticum: hoc est, imagi- 
nibus exhibenda esse signa servitutis et 
submissionis amplexu, luminaribus, ob- 
latione suffituum, capitis nudatione, &c. 
Hec conclusio est dogma fidei collectum 
ex sancta scriptura, ex qua constat, res 





Art. 3. Disput. τι. num. 15. 

11 Tmagines sunt vere et proprie ado- 
rande, et ex intentione ipsas adorandi, et 
non tantum exemplaria in ipsis represen- 
tata. Hezc conclusio est contra Duran- 
dum et sectatores illius ; quorum senten- 
tia a recentioribus censetur periculosa, 
temeraria, et sapiens heresim; et M. 
Medina hic refert, magistrum Victoriam 
reputasse illam hereticam. Sed nostra 
conclusio est. communis Theologorum, 
Ibid. num, 32. 


x.| OF IMAGES. 433 
before the images, as if they had been there really present. 
But this opinion, he saith, is censured by the latter divines 
to be “ dangerous, rash, and savouring of heresy;” yea, and 
by Fr. Victoria to be plainly heretical. For “ "if images 
be adored only improperly, they are not to be adored simply 
and absolutely; which is a manifest heresy,” saith Cabrera. 
And “ if images were only to be worshipped by way of re- 
memoration and recordation, because they make us remember 
the samplers which we do so worship as if they had been then 
present, it would follow that all creatures should be adored 
with the same adoration wherewith we worship God; seeing 
all of them do lead us unto the knowledge and remembrance 
of God, and God is present in all things.” 3. “ ‘The doc- 
trine delivered by Thomas, that the image and the sampler 
represented by it is to be worshipped with the same act of 
adoration, is most true, most pious, and very consonant to 
the decrees of faith.” This, he saith, is the doctrine not 
only of Thomas and of ““ all his disciples,” but also of “ all 
the old schoolmen almost ;” and particularly he quoteth for 
it Cajetan, Capreolus, Paludanus, Ferrariensis, Antoninus, 
Soto, Alexander of Hales, Albertus Magnus, Bonaventura, 
Ricardus de Mediavilla, Dionysius Carthusianus, Major, 
Marsilius, Thomas Waldensis, ‘'Turrecremata, Angestus, 
Clichtoveus, Turrian, and Vasquez.” In a word, “ “10 is 
the constant judgment of divines,” saith Azorius the Jesuit, 
“that the image is to be honoured and worshipped with 
the same honour and worship wherewith that is worshipped 
whereof it is an image.” 

Against this use, or rather horrible abuse, of images, 
to what purpose should we heap up any testimonies of holy 
Scripture, if the words of the second commandment, uttered 


Sed consequens est absurdum. Ergo. 


Ibid. num. 35. 

14 Sententia divi Thome, quatenus do- 
cet eodem actu adorationis coli imaginem 
et exemplar per illam representatum, est 
verissima, piissima, et fidei decretis admo- 
dum consona. Ibid. Disput. 111. num. 56. 

15 Td. ibid. num. 30. 


12 Si imagines improprie tantum ado- 
rantur, simpliciter et absolute non ado- 
rantur, neque sunt adorande ; quod est 
heresis manifesta. Ibid. num. 34. 

13 Si imagines solum adorantur reme- 
morative et recordative, quia recordari 
nos faciunt exemplarium, que ita ado- 
ramus, ac si essent presentia ; sequeretur 


eadem adoratione, qua colimus Deum, 
esse adorandas omnes creaturas, cum om- 
nes in Dei cognitionem et recordationem 
nos ducant, et Deus sit in omnibus rebus. 





16 Constans est theologorum sententia, 
imaginem eodem honore et cultu honorari 
et coli, quo colitur id cujus est imago. Jo. 
Azor. Instit. Moral. Tom. 1. lib. ix. cap. 6. 

EE 


434 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


by God’s own mouth with thundering and lightning upon 
Mount Sinai, may not be heard? T'how shalt not make to 
thyself any graven image, nor the likeness of any thing 
that is in heaven above, or in the earth beneath, or im 
the water wnder the earth: thou shalt not bow down to 
them, nor worship them. Which thunderclap from heaven 
the guides of the Romish Church discerning to threaten 
sore that fearful idolatry which daily they commit, thought 
fit in wisdom first to conceal the knowledge of this from 
the people, by excluding those words out of the Decalogue 
that went abroad for common use, under pretence, forsooth, 
of including it in the first commandment; and then after- 
wards to put this conceit into men’s heads, that this first 
commandment was so far from condemning the veneration 
of images, that it commanded the same, and condemned the 
contrary neglect thereof. And therefore Laurence Vaux, in 
his Catechism, unto this question, ‘* Who breaketh the first 
commandment of God by unreverence of God?” frameth 
this answer, “They that do not give due reverence to 
God and his saints, or to their relics and maces.” And 
Jacobus de Graffiis, in his explication of the same com- 
mandment, specifieth the ‘‘ due reverence” here required 
more particularly, namely, “that we should reverence every 
image with the same worship that we do him whose image 
it is; that is to say, that we impart Latria, or divine 
‘worship, to the image of God, or of Christ, or to the sign 
of the cross also, inasmuch as it bringeth the passion of 
our Lord unto our mind; and that we use the adoration of 
Hyperdulia at the image of the holy Virgin, but of Dulia 
at the images of other saints.” And can there be found, 
think you, among men a more desperate impudency than 
this, that not only the practice of this wretched idolatry 
should be maintained against the express commandment of 
Almighty God, but also that he himself should be made 
the author and commander of it, even in that very place 


where he doth so severely forbid it, and “reveal his wrath 
17 Vaux, Catechism, chap. 3. pertiamur; ad sacre Virginis imaginem 
18 Ut unamquamque imaginem eodem | hyperduliz, aliorum vero sanctorum dulie 
cultu, quo 1116 cujus imago est, veneremur, | adoratione adoremus. Jacob. de Graffiis, 
id est, ut imagini Dei vel Christi, vel | Decision. Aure. Casuum Conscient. part. 





etiam crucis signo, prout Dominicam pas- | I. lib. il. cap. 2, sect. penult. 
sionem ad mentem revocat, latriam im- 19 Rom. i. 18. 


~ 


xl OF IMAGES. 435 
from heaven against the ungodliness and unrighteousness 
of men, which withhold the truth in unrighteousness ὃ 
The miserable shifts and silly evasions, whereby they labour 
to obscure the light of this truth, have been detected by 
others to the full, and touched also in some part by myself 
in “another place, where I have shewed, out of Deuteron. 
iv. 15, 16, and Rom. i. 23, that the adoring of the very true 
God himself in or by an image cometh within the compass 
of that idolatry which the word of God condemneth. And 
to this truth do the Fathers of the ancient Church give 
plentiful testimony, in what “ great account” soever our 
Challenger would have us think that the “use of images” 
was with them. 

Indeed, in so great account was the use of images among 
them, that in the ancientest and best times Christians would 
by no means permit them to be brought into their churches: 
nay, some of them would not so much as admit the art 
itself of making them; so jealous were they of the danger, 
and careful for the prevention of the deceit, whereby the 
simple might any way be drawn on to the adoring of them. 
*¢*!We are plainly forbidden,” saith Clemens Alexandrinus, 
** to exercise that deceitful art. For the Prophet saith, Thou 
shalt not make the likeness of any thing, either in heaven, 
or in the earth beneath.” ****Moses commandeth men _ to 
make no image that should represent God by art.” ‘* “For 
in truth an image is a dead matter, formed by the hand 
of an artificer. But we have no sensible image made of 
any sensible matter, but such an image as is to be con- 
ceived with the understanding.” So his scholar Origen, 
writing against Celsus the philosopher: “Ὁ * Who having his 
right wits,” saith he, “ will not laugh at him who, after 


°° Sermon at Westminster before the 
House of Commons. 

21 Καὶ yap δὴ καὶ ἀπηγόρευται ἡμῖν 
ἀναφανδὸν ἀπατηλὸν ὁρίζεσθαι τέχνην. 
οὐ γὰρ ποιήσεις, φησὶν ὁ προφήτης, 
παντὸς ὁμοίωμα, oa ἐν TH οὐρανῷ, καὶ 
ὅσα ἐν τῇ γῆ κάτω. Clemens Alexand. 
Protreptic. ad Gentes. 

38 Οὐδεμίαν εἰκόνα 6 Mwiions wapay- 
γέλλει ποιεῖσθαι τοῖς ἀνθρώποις, ἀντί- 
texvov τῷ Θεῷ. Pedagog. lib. iii. cap. 2. 

23 "Bote yap ws ἀληθῶς τὸ ἄγαλμα 





ὕλη νεκρὰ, τεχνίτου χειρὶ μεμορφωμένη. 
ἡμῖν δὲ, οὐχ ὕλης αἰσθητῆς αἰσθητὸν, 
νοητὸν δὲ τὸ ἄγαλμα. Id. in Protreptic. 
34. Tis yap νοῦν ἔχων οὐ καταγελάσεται 
τοῦ μετὰ τοὺς τηλικούτους καὶ τοσούτους 
ἐν φιλοσοφίᾳ περὶ Θεοῦ ἢ θεῶν λόγους 
ἐνορῶντος τοῖς ἀγάλμασι, καὶ ἤτοι αὐτοῖς 
ἀναπέμποντος τὴν εὐχὴν, ἢ διὰ τῆς τού- 
των ὄψεως ἐφ᾽ ὃν φαντάζεται δεῖν ava- 
βαίνειν ἀπὸ τοῦ βλεπομένου καὶ συμβόλου 
ὄντος, ἀναφέροντός τε ἐπὶ τὸν νοούμενον ; 
Origen. contra Cels. lib. vii. p. 373. 
EE? 


436 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
such great philosophical discourses of God or gods, doth 
look on images, and either presenteth his prayer to them, 
or by the sight thereof offereth it to him who is conceived 
thereby, unto whom he imagineth that he ought to ascend 
from that which is seen, and is but a sign or symbol of 
him?” And whereas Celsus had brought in that speech of 
Heraclitus, “*They pray unto these images, as if a man 
should enter into conference with his house,” and demanded, 
“?5Whether any man, unless he were a very child, did 
think these things to be gods, and not monuments and 
images of the gods?” Origen replieth, that ‘it is not 
a thing possible that one should know God and pray to 
images;” and that Christians “did not esteem these to be 
divine images, who used not to describe any figure of God, 
who was invisible and without all bodily shape;” *nor 
could endure to worship God with any such kind of service 
as this was. In like manner, when the Gentiles demanded 
of the ancient Christians, “**Why they had no known 
images?” Minucius Felix returneth them for answer again, 
ςς δ: What image shall I make to God, when man himself, 
if thou rightly judge, is God’s image?” *” These ‘ holy 
images,” saith Lactantius, ‘“‘ which vain men serve, want all 
sense, because they are earth. Now, who is there that under- 
standeth not, that it is unfit for an upright creature to be 


35 Kai τοῖς ἀγάλμασι τουτέοισιν εὔ- 
χονται, ὅκοτον εἴτις τοῖς δόμοισι λεσχην- 
Heraclit. Ephes. ibid. p. 384, et 
apud Clem. Alexand. in Protreptic. ad 
Gent. p. 25, edit. Greco-Lat. ubi statim 
subjungitur, "H yap οὐχὶ τερατώδεις οἱ 
An non enim 
sunt prodigiosi qui lapides adorant ? 

26 Tis γὰρ καὶ ἄλλος, εἰ μὴ πάντῃ 


εύοιτο. 


λίθους προστρεπόμενοι:; 


νήπιος, ταῦτα ἡγεῖται θεούς; ἀλλὰ θεῶν 
ἀναθήματα καὶ ἀγάλματα. Celsus apud 
Origen. 

27 Οὐ μὴν δυνατόν ἐστι καὶ γιγνώσκειν 
τὸν Θεὸν, καὶ τοῖς ἀγάλμασιν εὔχεσθαι. 
Origen. ibid. 

28 Ἀλλ᾽ οὐδὲ θείας εἰκόνος (lege εἰκόνας) 
ὑπολαμβάνομεν εἶναι τὰ ἀγάλματα, (ἅτε) 
μορφὴν ἀοράτου (Θεοῦ) καὶ ἀσωμάτου μὴ 
διαγράφοντες Θεοῦ. Id.ibid. 

29 Χριστιανοὶ καὶ Τουδαῖοι οὐκ ἀνέχον- 


ται τῆς τοιαύτης ὑπολαμβανομένης εἰς τὸ 





θεῖον θεραπείας, hoc est, (ut ex verbis 
subsequentibus intelligitur) δια πὸ ἐκκλί- 
νειν καὶ κατασπᾶν καὶ κατάγειν τὴν 
περὶ τὸ θεῖον θρησκείαν ἐπὶ τὴν ποιαύ- 
την ὕλην οὕτωσι ἐσχηματισμένην, οὐκ 
ἀνέχονται βωμῶν καὶ ἀγαλμάτων. Id. 
ibid. 

30 Cur nullas aras habent, templa nulla, 
nulla tota simulacra? Minuc. Felix in 
Octavio. 

31 Quod enim simulacrum Deo fingam, 
cum, si recte existimes, sit Dei homo ipse 
simulacrum ? Ibid. 

32 [ps imagines sacre, quibus inanis- 
simi homines serviunt, omni sensu carent, 
quia terra sunt. Quis autem non intelli- 
gat, nefas esse rectum animal curvari, ut 
adoret terram ? que idcirco pedibus nos- 
tris subjecta est, ut calcanda nobis, non 
adoranda sit. Lactant. Divin. Institut. 
lib. ii. cap. 17. 


x. | OF IMAGES 437 
bowed down, that he may worship the earth? which for 
this cause is put under our feet, that it may be trodden 
upon, not worshipped by us.” ‘Wherefore there is no 
doubt, that there is no religion wheresoever there is an image. 
For seeing religion consisteth of divine things, and nothing 
divine is to be found but in heavenly things, images there- 
fore are void of religion; because nothing that is heavenly 
can be in that thing which is made of earth.” 

When * Adrian the Emperor ‘ had commanded that 
temples should be made in all cities without images,” it 
was presently conceived that he did prepare those temples 
for Christ, as lius Lampridius noteth in the Life of 
Alexander Severus; which is an evident argument that it 
was not the use of Christians in those days to have any 
images in their churches. And for keeping of pictures out 
of the Church, the Canon of the Eliberine or I[lliberitane 
Council, held in Spain about the time of Constantine the 
Great, is most plain: ‘**It is our mind that pictures 
ought not to be in the Church, lest that which is wor- 
shipped or adored should be painted on walls.” Which 
hath so troubled the minds of our latter Romanists, that 
Melchior Canus sticketh not to charge the Council ‘ “not 
only with imprudency, but also with impiety,” for making 
such a law as this. ‘**’The Gentiles,” saith St Ambrose, 
‘worship wood, because they think it to be the image of 
God; but the image of the invisible God is not in that 
which is seen, but in that which is not seen.” ‘* *God 
would not have himself worshipped in stones,” saith the 


optato evenisset, et templa reliqua dese- 
renda, Lamprid. in Alexandro. 

35 Placuit picturas in ecclesia esse non 
debere, ne quod colitur aut adoratur in pa- 
rietibus depingatur. Concil. Elib. cap. 36. 


88 Quare non est dubium quin religio 
nulla sit, ubicunque simulacrum est. Nam 
si religio ex divinis rebus est, divini autem 
nihil est nisi in celestibus rebus, carent 
ergo religione simulacra, quia nihil potest 


esse cocleste in ea re que sit ex terra. Id. 
ibid. cap. 18. 

°* Alexander. Imp. Christo templum fa- 
cere voluit, eumque inter deos recipere. 
Quod et Adrianus cogitasse fertur, qui 
templa in omnibus civitatibus sine simu- 
lacris jusserat fieri, que hodie idcirco, quia 
non habent numina, dicuntur Adriani, 
que ille ad hoc parasse dicebatur, sed 
prohibitus est ab iis qui, consulentes sacra, 


repererant omnes Christianos futuros si id | 


36 lla (lex) non imprudenter modo, 
verum etiam impie a Concilio Elibertino 
lata est de tollendis imaginibus. Canus, 
loc. Theologic. lib. v. cap. 4, Conclus. iv. 

37 Gentiles lignum adorant, quia Dei 
imaginem putant; sed invisibilis Dei 
imago non in eo est quod videtur, sed in 
eo utique quod non videtur. Ambros. in 
Psal. cxviii. Octonar. x. 

38 Non vult se Deus in lapidibus coli. 
Id. Epist. xxx1. ad Valentinianum Imp. 


438 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
same Father in another place; and ‘ “the Church knoweth 
no vain ideas and divers figures of images, but knoweth 
the true substance of the Trinity.” So St Jerome: ‘“ “We 
worship one image, which is the image of the invisible 
omnipotent God.” And St Augustine: ‘In the first 
commandment any similitude of God in the figments of 
men is forbidden to be worshipped; not because God hath 
not an image, but because no image of him ought to be 
worshipped, but that which is the same thing that he is, 
(Coloss. i. 15, Heb. i. 3,) nor yet that for him, but with 
him.” As for the representing of God in the similitude of 
a man, he resolveth, that ‘it is utterly unlawful to 
erect any such image to God in a Christian church.” 
And touching the danger of images in general, and the 
practice of the Church in this matter, thus he writeth: 
“The Gentiles ‘‘ worship that which they themselves have 
made of gold and silver. But even we also have divers 
instruments and vessels of the same matter or metal for 
the use of celebrating the Sacraments, which being conse- 
crated by this very ministry, are called holy in honour of 
him who for our salvation is served thereby. And _ these 
instruments and vessels also, what are they else but the 


work of men’s hands? Yet have these any mouth, and 


8° Ecclesia inanes ideas et varias nescit 
simulacrorum figuras, sed veram novit 
Trinitatis substantiam. Id. de Fuga Se- 
culi, cap. 5. 

40 Nos unum habemus virum, et unam 
veneramur imaginem, que est imago in- 
visibilis et omnipotentis Dei. Hieronym. 
lib. iv. in Ezec. cap. xvi. 


41 In primo precepto prohibetur coli 
aliqua in figmentis hominum Dei simili- 
tudo ; non quia non habet imaginem Deus, 
sed quia nulla imago ejus coli debet, nisi 
illa que hoc est quod ipse, nec ipsa pro 
illo, sed cum illo. Augustin. Epist. cx1x. 
ad Januar, cap. 1]. 

42 'Tale simulacrum Deo nefas est Chris- 
tiano in templo collocare. Id. de Fide et 
Symbol. cap. 7. 

48 Hoc enim venerantur quod ipsi ex 
auro argentoque fecerunt. Sed enim et 
nos pleraque instrumenta et vasa ex hujus- 


modi materia vel metallo habemus in usum | 


celebrandorum sacramentorum, que ipso 
ministerio consecrata sancta dicuntur, in 
ejus honorem cui pro salute nostra inde 
servitur. Et sunt profecto etiam ista in- 
strumenta vel vasa quid aliud quam opera 
manuum hominum? Veruntamen nun- 
quid os habent, et non loquentur? Nun- 
quid oculos habent, et non videbunt ? 
Nunquid eis supplicamus, quia per ea 
supplicamus Deo? Illa causa est maxi- 
ina impietatis insane, quod plus valet in 
affectibus miserorum similis viventi forma 
que sibi efficit supplicari, quam quod eam 
manifestum est non esse viventem, ut de- 
beat a vivente contemni. Plus enim va- 
lent simulacra ad curvandam infelicem 
animam, quod os habent, oculos habent, 
aures habent, nares habent, manus ha- 
bent, pedes habent; quam ad corrigen- 
dam, quod non loquentur, non videbunt, 
non audient, non odorabunt, non contrec- 
tabunt, non ambulabunt. Id. in Psalm. 
cxili. Conc. 11. 


x. OF IMAGES. 439 
will not speak? Have they eyes, and will not see? Do 
we supplicate unto these, because by these we supplicate 
unto God? That is the greatest cause of this mad im- 
piety, that the form like unto one living, which maketh 
it to be supplicated unto, doth more prevail in the affec- 
tions of miserable men, than that it is manifest it doth not 
live at all, that it ought to be contemned by him who is 
indeed living. For images prevail more to bow down the 
unhappy soul, in that they have a mouth, they have eyes, 
they have ears, they have nostrils, they have hands, they have 
feet, than to correct it, that they will not speak, they will 
not see, they will not hear, they will not smell, they will 
not handle, they will not walk.” Thus far St Augustine. 
The speech of Amphilochius, Bishop of Iconium, to this 
purpose is memorable: ‘‘ “We have no care to figure by 
colours the bodily visages of the saints in tables, because 
we have no need of such things, but by virtue to imitate 
their conversation.” But the fact of Epiphanius rending 
the veil that hung in the church of Anablatha is much 
more memorable, which he himself, in his epistle to John, 
Bishop of Jerusalem, translated by St Jerome out of Greek 
into Latin, doth thus recount: ‘ “I found there a veil 
hanging at the door of the church, dyed and painted, and 
having the image as it were of Christ or some saint; for 
I do not well remember whose image it was. When, 
therefore, I saw this, that contrary to the authority of the 
Scriptures the image of a man was hanged up in the 
church of Christ, I cut it, and gave counsel to the keepers 
of the place that they should rather wrap and bury some 
poor dead man in it.” And afterwards he entreateth the 
Bishop of Jerusalem, under whose government this church 
was, ‘‘**to give charge hereafter that such veils as these, 


4 Οὐ yap τοῖς πίναξι τὰ σαρκικὰ πρόσ- 
ὠπα τῶν ἁγίων διὰ χρωμάτων ἐπιμελὲς 
ἡμῖν ἐντυποῦν, OTL οὐ χρήζομεν τούτων" 
ἀλλὰ τὴν πολιτείαν αὐτῶν Ov ἀρετῆς ἐκ- 
μιμεῖσθαι. Amphiloch. citatus a Patrib. 
Concilii Constantinop. ann. 754. 

45. TInveni ibi velum pendens in foribus 
ejusdem ecclesiz tinctum atque depictum, 
et habens imaginem quasi Christi vel 
sancti cujusdam ; non enim satis memini 
cujus imago fuerit. Cum ergo hoe vidis- 


sem in ecclesia Christi contra auctoritatem 
Scripturarum hominis pendere imaginem, 
scidi illud, et magis dedi consilium cus- 
todibus ejusdem loci, ut pauperem mor- 
tuum eo obvolverent et efferrent. Epiphan. 
Epist. ad Johan. Hierosol. Tom. 1. Oper. 
Hieronym. Epist. Lx. 

46 Deinceps precipere, in ecclesia 
Christi istiusmodi vela, que contra re- 
ligionem nostram veniunt, non appendi. 


| Id. ibid. 


440 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 


which are repugnant to our religion, should not be hanged 
up in the Church of Christ.” Which agreeth very well 
with the sentence attributed to the same Father in the 
Council of Constantinople: ‘ “Have this in mind, beloved 
sons, not to bring images into the church, nor into the 
cemeteries of the saints, no, not into an ordinary house ; 
but always carry about the remembrance of God in your 
hearts: for it is not lawful for a Christian man to be 
carried in suspense by his eyes and the wanderings of his 
mind ;” and with his discourse of the heresy of the Col- 
lyridians, which made an idol of the Virgin Mary, as in the 
former question hath more largely been declared, to which 
he opposeth himself in this manner: ‘ “How is not this 
course idolatrous and a devilish practice? For the devil, 
stealing always into the mind of men under pretence of 
righteousness, deifying the mortal nature in the eyes of men, 
by variety of arts framed images like unto men. And they 
truly who are worshipped are dead; but their images, that 
never yet were alive, (for they cannot be said to be dead 
that never were alive), they bring in to be worshipped by 
a mind going a-whoring from the one and only God, as 
a common harlot stirred with a wicked desire of promis- 
cuous mixture, and rejecting the sobriety of the lawful 
marriage of one man.” 

If it be enquired who they were that first brought in 
this use of images into the Church, it may well be an- 
swered, that they were partly lewd heretics, partly simple 
Christians newly converted from paganism, the customs 
whereof they had not as yet so fully unlearned. Of the 


47 Καὶ ἐν τούτῳ μνήμην ἔχετε, τέκνα θνήτην φύσιν θεοποιῶν εἰς ὀφθαλμοὺς 
ἀγαπητὰ, τοῦ μὴ ἀναφέρειν εἰκόνας ἐπ᾿ ἀνθρώπων, ἀνδροείκελα ἀγάλματα διὰ 
ἐκκλησίας, μήτε ἐν τοῖς κοιμητηρίοις τῶν 


ποικιλίας τεχνῶν διέγραψε. καὶ τεθνή- 


«- ΄ ἰλλ᾽ ΒΝ TN ‘ , » \ A \ - , λ3 A ’ 
ἁγίων, (ἀλλ᾽ ἀεὶ διὰ μνήμης ἔχετε τὸν θεὸν κασι μὲν οἱ προσκυνούμενοι; ταΐ δὲ τού- 


ἐν ταῖς καρδίαις ὑμῶν,) ἀλλ᾽ οὔτε κατ των ἀγάλματα μηδέποτε᾽ ζήσαντα (οὔτε 
οἶκον κοινόν. οὐκ ἔξεστι γὰρ Χριστιανῷ | yap νεκρὰ δύνανται γενέσθαι τὰ μηδέποτε 
δι’ ὀφθαλμῶν μετεωρίζεσθαι καὶ peuBac- ὥζήσαντα) προσκυνητὰ παρεισάγουσι, διὰ 
μῶν τοῦ νοός. Epiphan. citatusa Concil. μοιχευσάσης διανοίας ἀπὸ τοῦ ἑνὸς καὶ 
Constantinop. in Act. v1. Tom. ν. Concil. μόνου Θεοῦ" ὡς ἡ πολύκοινος πόρνη ἐπὶ 


Nicen. It. πολλὴν ἀτοπίαν πολυμιξίας ἐρεθισθεῖσα, 


48 Πόθεν οὐκ εἰδωλοποιὸν τὸ ἐπιτή- καὶ τὸ σῶφρον ἀποτριψαμένη τῆς τοῦ 
δευμα καὶ τὸ ἐγχείρημα διαβολικόν ; προ- | Evds ἀνδρὸς εὐνομίας. Epiphan. in Panar. 


φάσει γὰρ δικαίου ἀεὶ ὑπεισδύνων τὴν | Heres. LXx1x. p. 447. 





δ ἢ ΜΝ, λ - ? , . | 
OMLAVOLAY ὁ διάβο OS Τῶν ἀνθρώπων, τὴν 


x] OF IMAGES. 441 
former kind the Gnostic heretics were the principal, who 
“had images, some painted in colours, others framed of 
gold and silver and other matter, which they said were 
the representations of Christ, made under Pontius Pilate, 
when he was conversant here among men.” Whence Car- 
pocrates, and Marcellina, his disciple, who brought this 
idolatrous heresy first to Rome in the days of Pope 
Anicetus, ‘‘ *having privily made images of Jesus and 
Paul and Homer and Pythagoras, did cense them and 
worship them,” as Epiphanius and Augustine do_ report. 
To the latter that observation of Eusebius may be referred, 
concerning the image of Christ thought to be erected by 
the woman that was cured of the bloody issue: ‘ *'It is 
no marvel,” saith he, ‘‘ that those of the heathen who of 
old were cured by our Saviour, should do such things, 
seeing we have seen the images of his Apostles Paul and 
Peter, yea, and of Christ himself, kept painted with colours 
in tables; for that of old they have been wont, by a 
heathenish custom, thus to honour them whom they counted 
to be their benefactors or saviours.” 

But by whomsoever they were first brought in, certain 
it is that they proved a dangerous snare unto the simple 
people, who quickly went a-whoring after them contrary to 
the doctrine which the Fathers and Doctors of the Church 
did deliver unto them. And therefore St Augustine, 
writing of the manners of the Catholic Church against the 
Manichees, directly severeth the case of such men from 
the common cause and approved practice of the Catholic 


49 "Eyovor δὲ εἰκόνας ἐνζωγράφους διὰ 
χρωμάτων, τινὲς (vel τινὰς potius) δὲ ἐκ 
χρυσοῦ καὶ ἀργύρου καὶ λοιπῆς ὕλης, 
ἅτινα ἐκτυπώματά φασιν εἶναι τοῦ ᾽Ἰη- 
σοῦ, καὶ ταῦτα ὑπὸ Ποντίου Πιλάτου 
γεγενῆσθαι τὰ ἐκτυπώματα TOU αὐτοῦ 
᾿Ιησοῦ, ὅτε ἐνεδήμει τῷ τῶν ἀνθρώπων 
γένει. Epiphan. in Panar. Heres. xxvit. 
p- 52, ex Irenzo, lib. i. advers. Heres. 
cap. 24. 

°° Epiphan. in Anaceph. p. 525, de 
Carpocrate. 
MapxedX iva, εἰκόνας δὲ ποιήσας ἐν κρυφῇ 
Παύλου 
Πυθαγόρου, ταύτας ἐθυμία καὶ προσεκύ- 
νει. Secte ipsius fuisse traditur socia 


Τούτου γέγονεν ἡ ἐν Ρώμῃ 


, = : ΝΟΣ, \ 
Τησοῦ καὶ καὶ Ὁμήρου καὶ 





quedam Marcellina, que colebat imagi- 
nes Jesu et Pauli et Homeri et Pytha- 
gore, adorando incensumque ponendo. 
Augustin. de Heres. cap. 7. 

51 Kai θαυμαστὸν οὐδὲν, τοὺς πάλαι 
ἐξ ἐθνῶν εὐεργετηθέντας πρὸς τοῦ σω- 
THPOS ἡμῶν ταῦτα πεποιηκέναι" STE καὶ 
τῶν ἀποστόλων αὐτοῦ Tas εἰκόνας Παύ- 
λου καὶ Πέτρου, καὶ αὐτοῦ δὴ τοῦ Χριστοῦ, 
διὰ χρωμάτων ἐν γραφαῖς σωζομένας ἱστο- 
ρήσαμεν, ὡς εἰκὸς τῶν παλαιῶν ἀπαραλ- 
λάκτως οἷα σωτῆρας ἐθνικῇ συνηθείᾳ 
παρ᾽ ἑαυτοῖς τοῦτον τιμᾷν εἰωθότων τὸν 
τρόπον. Kuseb. Histor. Ecclesiast. lib. 
vii. cap. 18. 


442 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
Church: “Do not collect unto me,” saith he, ‘ such 
professors of the name of Christ, as either know not or 
keep not the force of their profession. Do not bring in 
the companies of rude men, which either in the true reli- 
gion itself are superstitious, or so given unto their lusts, 
that they have forgotten what they did promise unto God.” 
Then, for an instance of the first, he allegeth that he him- 
self did ‘‘ know many which were worshippers of graves and 
pictures : and at last concludeth: “ Now this I advise you, 
that you cease to speak evil of the Catholic Church by 
upbraiding it with the manners of those men whom she 
herself condemneth, and seeketh every day to correct as 
naughty children.” This also gave occasion to Serenus, 
Bishop of Marseilles, 200 years after, to break down the 
images in his church, when he found them to be thus 
abused; which fact of his though Pope Gregory disliked, 
because he thought that images might profitably be retained 
as laymen’s books, yet in this he commended his zeal, 
that he would by no means suffer them to be worshipped. 
ςς 5] certify you,” saith he, ‘that it came of late to our 
hearing that your brotherhood, seeing certain worshippers 
of images, did break the said church-images and threw them 


nesciunt, saltem in parietibus videndo le- 
gant que legere in codicibus non valent. 
Tua ergo fraternitas et illas servare et ab 
earum adoratu populum prohibere de- 
buit, quatenus et literarum nescii haberent 
unde scientiam historie colligerent, et 
populus in picture adoratione minime 
peccaret. Gregor. Regist. lib. vii. Epist. 
c1x. ad Serenum. Vide etiam lib. ix. 
Epist. 1x. ad eundem. Nota etiam, in 
Epistola Greg. ad Secundinum, lib. vii. 
Ind. 11. Epist. τὰν. verba illa, (Imagi- 
nes, quas tibi dirigendas per Dulcidium 
diaconum rogasti, misimus. Unde valde 
nobis tua postulatio placuit, &c.), et que 
sequuntur usque ad epistole finem, deesse 
in omnibus Oxoniensibus Epistolarum 
Gregorii exemplaribus MSS. excepto uni- 
co, in quo rejicitur ad caleem omnium 


52 Nolite mihi colligere professores no- 
minis Christiani, nec professionis sue vim 
aut scientes aut exhibentes. Nolite con- 
sectari turbas imperitorum, qui vel in ipsa 
vera religione superstitiosi sunt, vel ita 
libidinibus dediti, ut obliti sint quicquid 
promiserint Deo. Novi multos esse se- 
pulchrorum et picturarum adoratores, &c. 
Nunc vos illud admoneo, ut aliquando 
ecclesie Catholice maledicere desinatis 
vituperando mores hominum, quos et ipsa 
condemnat, et quos quotidie tanquam 
malos filios corrigere studet. Augus- 
tin. de Moribus Kcclesie Catholice, 
cap. 34, 

53 Preterea indico dudum ad nos per- 
venisse, quod fraternitas vestra quosdam 
imaginum adoratores aspiciens, easdem 
ecclesie imagines confregit atque proje- 


cit. Et quidem zelum vos, ne quid manu- 
factum adorari possit, habuisse laudavi- 
mus; sed frangere easdem imagines non 
debuisse judicamus. Idcirco enim pictura 
in ecclesiis adhibetur, ut hi qui literas 


Epistolarum cum hac inscriptione: “ Sen- 
tentia B. Gregorii Papz de Imaginibus, 
excerpta de decretis Canonum.”’ Unde 
colligimus hoc ex libro. Isidor. Merca- 


toris. 


x.] OF IMAGES. 443 


away. And surely we commended you that you had that 
zeal, that nothing made with hands should be worshipped ; 
but yet we judge that you should not have broken those 
images. For painting is therefore used in churches, that 
they which are unlearned may yet by sight read those things 
upon the walls which they cannot read in books. 'There- 
fore your brotherhood ought both to preserve the images, 
and to restrain the people from worshipping of them, that 
both the ignorant might have had whence to gather the 
knowledge of the history, and the people might not sin in 
worshipping the picture.” 

There would be no end if we should lay down at large 
the fierce contentions that afterwards arose in the Church 
touching this matter of images; the Greek emperors, Leo 
Isaurus, Constantinus Caballinus, Nicephorus, Stauratius, 
Leo Armenus, Michael Balbus, Theophilus, and others, 
opposing them in the East; and on the other side, Gregory 
the Second and Third, Paul the First, Stephen the Fourth, 
Adrian the First and Second, Leo the Third, Nicholas the 
First, and other popes of Rome, as stiffly upholding them 
in the West. In a Council of 338 Bishops, held at Con- 
stantinople in the year of our Lord 754, they were solemnly 
condemned: in another Council of 350 Bishops, held at 
Nice in the year 787, they were advanced again, and the 
veneration of them as much commended. This base decree 
of the second Nicene Council, touching the adoration of 
images, although it were not by the hundredth part so gross 
as that which was afterwards invented by the popish school- 
men, yet was it rejected, as repugnant to the doctrine of 
the Church of God, by the princes and bishops of England 
first, about the year 792, and by Charles the Great after- 
ward, and the Bishops of Italy, France, and Germany, which 
by his appointment were gathered together in the Council 
of Frankfort in the year of our Lord 794. 

The four books, which by his authority were published 
against that Nicene Synod and the adoration of images 
defended therein, are yet to be seen; as the resolution also 
of the doctors of France, assembled at Paris by the com- 
mand of his son Ludovicus Pius, in the year 824, and the 
book of Agobardus, Bishop of Lyons, concerning pictures 
and images, written about the same time; the argument 


i 


444 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
whereof is thus delivered by Papirius Massonus, the setter 
out of it: ““ Detecting most manifestly the errors of the 
Grecians touching images and pictures, he denieth that they 
ought to be worshipped; which opinion all we Catholics do 
allow, and follow the testimony of Gregory the Great con- 
cerning them.” This passage, together with the larger view 
of “the contents of this treatise following afterwards, the 
Spanish Inquisitors, in their Index HKwpurgatorius, com- 
mand to be blotted out; which we find to be accordingly 
performed by the divines of Collen, in their late corrupt 
edition of the “great Bibliotheque of the ancient Fathers. 
Gretser professeth, that he ‘‘ “extremely wondereth that this 
judgment of the book of Agobardus should proceed from a 
catholic man. For Agobardus,” saith he, ‘‘in that whole book 
doth nothing else but endeavour to demonstrate, although 
with a vain labour, that images are not to be worshipped.” 
ςς > And who be these Grecians, whose errors touching images 
Agobardus doth refell, as this publisher saith? Surely these 
Grecians are the Fathers of the Nicene Council, who decreed 
that images should be adored and worshipped; against whom 
whosoever disputeth doth mainly dissent from right believers.” 
To which blind censure of the Jesuit we may oppose not 
only the general judgment of the ancient * Almains, his own 
countrymen, who within these four or five hundred years 
did flatly disclaim this image-worship, as by Nicetas Cho- 
niates is witnessed; but also the testimony of the divines 
and historians of England, France, and Germany, touching 


54 Graecorum errores de imaginibus et 
picturis manifestissime detegens, negat 
eas adorari debere; quam sententiam 
omnes catholici probamus, Gregoriique 
Magni testimionium de illis sequimur. 
Papir. Masson. Prefat. in Agobardi 
Opera, edit. Paris. ann. 1605. 

55 Expungantur omnia que sub hoc 
titulo, De Imaginibus, continentur. In- 
dex Librorum Expurgatorum, Bernardi 
de Sandoval et Roxas Card. de consilio 
Senatus Generalis Inquisit. Hispan. ex- 
eus. Madriti, ann. 1612. 

56 Magna Bibliothec. Veter. Patrum, 
Tom. rx. part. 1. edit. Colon. ann. 1618, 
p. 548 et 551. 

57 Vehementer profecto hoc judicium de 


libro Agobardi ab homine catholico pro- 
fectum miratus sum; nam Agobardus 
toto libello nihil aliud facit quam quod 
demonstrare nititur, quamvis casso co- 
natu, imagines non esse adorandas. Jac. 
Gretser. de Cruce, lib. i. cap. 58. 

58 Et quinam sunt Greci, quorum de 
imaginibus errores A gobardus refellit, ut 
editor ait? Nimirum Greci isti sunt Pa- 
tres Niceni Concilii, qui sanxerunt ima- 
gines adorandas et colendas esse; contra 
quos qui disputat, is ab orthodoxis toto 
celo discordat. Ibid. 

59 '᾿Αρμενίοις yap καὶ Ἀλαμανοῖς ἐπί- 
σης ἡ τῶν ἁγίων εἰκόνων προσκύνησις 
ἀπηγόρευται. Nicet. Choniat. Annal. 
lib. 11. 


τὴ OF IMAGES. 445 


the Nicene Council in particular, rejecting it as a " Pseudo- 
Synod, because it concluded ‘“ “'that images should be 
worshipped ; which thing,” say our chroniclers, ‘the Church 
of God doth utterly detest.” And yet for all that we have 
news lately brought us from Rome, that ‘“ “it is most 
certain and most assured that the Christian Church, even 
the most ancient, the whole and the universal Church, did 
with wonderful consent, without any opposition or contradic- 
tion, worship statues and images:” which, if the cauterized 
conscience of a wretched apostata would give him leave to 
utter, yet the extreme shamelessness of the assertion might 
have withheld their wisdoms, whom he sought to please 
thereby, from giving him leave to publish it. 

But it may be I seek for shamefacedness in a place 
where it is not to be found; and therefore, leaving them 
to their images, like to like, (for “they that make them are 
like unto them, and so is every one that trusteth in them), 
I proceed from this point unto that which followeth. 


OF FREE-WILL. 


Tuat man hath Free-will, is not by us gainsaid; though 
we dare not give him so large a freedom as the Jesuits pre- 
sume to do. Freedom of will we know doth as essentially 
belong unto a man as reason itself; and he that spoileth him 
of that power doth in effect make him a very beast. For 
this is the difference betwixt reasonable and unreasonable 
creatures, as Damascen rightly noteth: ‘'The unreason- 


60 Hincmar. Remens. lib. contra Hinc- | aut contradictione, statuas ac imagines 


mar. Laudunens. cap. 20; Egolismens. 
Monach. in Vita Caroli Magni; Annal. 
Fuldens. Ado, Regino, et Hermann. Con- 
tract. in Chronic. ann. 794. 

61 Tmagines adorari debere; quod om- 
nino ecclesia Dei execratur. Simeon. 
Dunelmens. Roger. Hoveden. et Matth. 
Westmonaster. Histor. ann. 792 vel 793. 

®2 Ecclesiam porro Christianam, etiam 
antiquissimam, totam, ac universalem, 
summo consensu, absque ulla oppositione 


veneratam esse, est certissimum ac pro- 
batissimum. M. Anton. de Dominis, de 
Consilio sui reditus, sect. 23. 

63 Psal. exv. 8, and cxxxv. 18. 

1"Oev καὶ ta ἄλογα οὐκ εἰσὶν αὐ- 
τεξούσια" ἄγονται γὰρ μᾶλλον ὑπὸ τῆς 
φύσεως, ἤπερ ἄγουσι. διὸ οὐδὲ ἀντιλέ- 

΄ - rt , ? SF er , 

γουσι TH φυσικῇ ὀρέξει, ἀλλ᾽ ἅμα opex- 
θῶσι τινὸς, ὁρμῶσι πρὸς τὴν πρᾶξιν. ‘O 
aL »” ‘ n " = ‘ 
δὲ ἄνθρωπος λογικὸς ὧν ἄγει μᾶλλον τὴν 
φύσιν, ἤπερ ἄγεται. διὸ καὶ ὀρεγόμενος, 


446 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
able are rather led by nature, than themselves leaders of it ; 
and therefore do they never contradict their natural appetite, 
but as soon as they affect anything they rush to the prose- 
cution of it: but man, being endued with reason, doth rather 
lead nature, than is led by it; and therefore, being moved 
with appetite, if he will, he hath power to restrain his appe- 
tite or to follow it.” Hereby he is enabled to do the things 
that he doth neither by a brute instinct of nature, nor yet 
by any compulsion, but by advice and deliberation; the 
mind first taking into consideration the grounds and circum- 
stances of each action, and freely debating on either side 
what in this case were best to be done or not done, and then 
the will inclining itself to put in execution the last and con- 
clusive judgment of the practical understanding. This liberty 
we acknowledge a man may exercise in all actions that are 
within his power to do, whether they be lawful, unlawful, 
or indifferent ; whether done by the strength of nature or 
of grace; for even in doing the works of grace our free-will 
suspendeth not her action, but being moved and guided by 
grace, doeth that which is fit for her to do; grace not taking 
away the liberty, which cometh by God’s creation, but the 
pravity of the will, which ariseth from man’s corruption. 
In a word, as we condemn *Agapius, and the rest of that 
mad sect of the Manichees, for bringing in such a kind of 
necessity of sinning, whereby men were made to “ offend 
against their wills : so likewise with Polychronius, and other 
men of understanding, we defend, that “ *virtue is a volun- 
tary thing and free from all necessity;” and with the 
author of the books de Vocatione Gentiwm, attributed unto 
Prosper, ‘‘*we both believe and feel by experience that 
grace is so powerful, that yet we conceive it no way to be 
violent.” 

But it is one thing to enquire of the natwre, another 
to dispute of the strength and ability, of free-will. We say 
with Adamantius, in the dialogues collected out of Maximus 


εἴπερ ἐθέλοι, ἐξουσίαν ἔχει ἀναχαιτίσαι 
τὴν ὄρεξιν ἢ ἀκολουθῆσαι αὐτῇ. Jo. 
Damascen. Orthodox. Fid. lib. ii. cap. 27, 
edit. Grec. vel 44 Latin. 

2 Ἀνάγκῃ Te Kai ἄκοντας τοὺς av- 
θρώπους πταίειν διατείνεται. Phot. Bib- 
liothec. num. 179. 


3 ᾿Αδέσποτον yap ἡ ἀρετὴ, καὶ ἑκούσιον, 
καὶ ἀνάγκης πάσης ἐλεύθερον. Polychron. 
in Cantic. p. 93, edit. Meursii. 

* Hance quippe abundantiorem gratiam 
ita credimus atque experimur potentem, 
ut nullo modo arbitremur esse violentam. 
Prosp. de Vocat. Gent. lib. ii. cap. 26. 


FREE-WILL. Ξ 447 


ἘΠ] oF 
against the Marcionites, that “‘°God made angels and men 
αὐτεξουσίους, but not παντεξουσίους ; he endued them with 
freedom of will, but not with ability to do αὐ things. And 
now since the fall of Adam we say further, that freedom of 
will remaineth still among men, but the ‘ability which once 
it had to perform spiritual duties and things pertaining to 
salvation is quite lost and extinguished. For ‘ ‘who is 
there of us,” saith St Augustine, “ which would say that 
by the sin of the first man free-will is utterly perished from 
mankind? Freedom indeed is perished by sin; but that 
freedom which was in paradise, of having full righteousness 
with immortality, for which cause man’s nature standeth 
in need of God’s grace, according to the saying of our Lord, 
If the Son shall free you, then ye shall be free indeed ; 
namely, free to live well and righteously. For free-will is 
so far from having perished in the sinner, that by it they 
sin, all they especially who sin with delight, and for the 
love of sin, that pleaseth them which liketh them.” When 
we deny therefore that a natural man hath any free-will unto 
good, by a natural man we understand one that is without 
Christ, and destitute of his renewing grace; by free-will, 
that which the philosophers call τὸ ἐφ᾽ ἡμῖν, a thing that 
is in owr own power to do; and by good, a theological not 
a philosophical good, bonwm vere spirituale et salutare, 
“a spiritual good and tending unto salvation.” This, 
then, is the difference which God’s word teacheth us to put 
betwixt a regenerate and an unregenerate man. The one 
is Salive unto God, through Jesus Christ our Lord; and 
so enabled to ‘yield himself unto God, as one that is alive 


5 Τοὺς ἀγγέλους καὶ τοὺς ἀνθρώπους | arbitrium de humano genere? Libertas 


αὐτεξουσίους λέγω ὑπὸ Θεοῦ γεγενῆσθαι, 
ἀλλ᾽ οὐ παντεξουσίους. ‘O περὶ τοῦ 
αὐτεξουσίου λόγος, τουτέστι τοῦ ἐφ᾽ ἡμῖν, 
πρώτην μὲν ἔχει ζήτησιν; εἰ ἔστι τὶ ἐφ᾽ 
ἡμῖν: πολλοὶ γὰρ οἱ ἀντιβαίνοντες" dev- 
πέραν δὲ, τίνα ἐστὶ τὼ ἐφ᾽ ἡμῖν. καὶ τίνων 
ἐξουσίαν ἔχομεν. Nemesius Emessenus 
Episcop. de Natura Hominis, cap. 39. 
Orig. Dial. 111. contra Marcion. 

® Potentiam proximam et activam in- 
telligo; non remotam, que mere passiva 
est. 

7 Quis autem nostrum dicat, quod 
primi hominis peccato perierit liberum 


quidem perit per peccatum ; sed illa que 
in paradiso fuit, habendi plenam cum 
immortalitate justitiam, propter quod 
natura humana divina indiget gratia, 
dicente Domino, Si vos Filius libera- 
verit, tunc vere liberi eritis; utique liberi 
ad bene justeque vivendum. Nam libe- 
rum arbitrium usque adeo in peccatore 
non periit, ut per illud peccent, maxime 
omnes qui cum delectatione peccant et 
amore peccati, hoc eis placet quod eis 
libet. August. contra duas Epist. Pela- 
gian. lib. i. cap. 2. 


8 Rom. vi. 1]. ® Thid. ver. 13. 


448 ANSWER TO A JESUIT’S CHALLENGE. | CHAP, 


from the dead, and his members as instruments of right- 
eousness unto God; “having his fruit unto holiness, and 
the end everlasting life: the other is a mere ‘stranger 
from the life of God, dead in trespasses and sins; and 
so no more able to lead a holy life acceptable unto God, 
than a dead man is to perform the actions of him which is 
alive. 

He may live indeed the life of a natural and a moral 
man, and so exercise the freedom of his will, not only in 
natural and civil, but also in moral actions, so far as con- 
cerneth external conformity unto those notions of good and 
evil that remain in his mind; in respect whereof the very 
3 Gentiles themselves, which have not the law, are said to 
do by nature the things contained in the law: he may 
have such fruit as not only common honesty and civility, 
but common gifts of God’s Spirit likewise will yield and 
in regard thereof he may obtain of God temporal rewards 
appertaining to this transitory life, and a lesser measure 
of punishment in the world to come: yet until he be quick- 
ened with the life of grace and “married to him who is 
raised from the dead, he cannot bring forth fruit unto God, 
nor be accepted for one of his servants. This is the doctrine 
of our Saviour himself, John xv. 4, 5, As the branch cannot 
bear fruit of itself, except it abide in the vine; no more 
can ye, except ye abide in me. I am the vine, ye are the 
branches. He that abideth in me, and I in him, the same 
bringeth forth much fruit; for without me ye can do 
NoTHING, that is, nothing truly good and acceptable unto 
God. This is the lesson that St Paul doth every where 
inculcate: °IJ know that in me, that is, in my flesh, dwelleth 
no good thing. “The natural man perceiveth not the things 
of the Spirit of God, for they are foolishness unto him; 
neither can he understand them, because they are spiritually 
discerned. ‘Without faith it is impossible to please God. 
Unto them that are defiled and unbelieving, is nothing 
pure; but even their mind and conscience is defiled. Now, 
seeing “the end of the commandment is charity, out of a 
pure heart, and of a good conscience, and of faith unfeigned ; 


10 Rom. vi. 22. 11 Ephes. iv. 18. 15 Rom. vii. 18. 16 } Cor. ii. 14. 
12 Ephes. ii. 1, 5. 13 Rom. ii. 14. 17 Hebr. ΣΧ]. ὃ. 15. 11}. 1.15: 
14 Rom. vii. 4. 19. Ὁ DimMsetenos 


ὙΠ OF FREE-WILL. 449 
seeing the first beginning, from whence every good action 
should proceed, is a sanctified heart, the last end the seeking 
of God's glory, and faith working by love must intercur 
betwixt both; the moral works of the unregenerate, failing 
so foully both in the beginning, middle, and end, are to 
be accounted breaches rather of the commandment than 
observances, depravations of good works rather than _per- 
formances. For howsoever these actions be in their own 
kind good and commanded of God, yet are they marred in 
the carriage, that which is bonwm being not done bene; and 
so, though in regard of their matter they may be accounted 
good, yet for the manner they must be esteemed vicious. 
The Pelagian heretics were wont here to object unto our 
forefathers, as the Romanists do now-a-days unto us, both 
the examples of the heathen, ‘‘*’who being strangers from 
the faith” did notwithstanding, as they said, ‘‘ abound with 
virtues,” and St Paul’s testimony also concerning them, 
Rom. ii. 14, 15, by which they laboured to prove, ‘‘ *'that 
even such as were strangers from the faith of Christ might 
yet have true righteousness, because that these, as the 
Apostle witnessed, naturally did the things of the law.” But 
will you hear how St Augustine took up Julian the Pelagian 
for making this objection? ‘“‘”Herein hast thou expressed 
more evidently that doctrine of yours, wherein you are ene- 
mies unto the grace of God which is given by Jesus Christ 
our Lord, who taketh away the sin of the world; bringing 
in a kind of men which may please God without the faith 
of Christ, by the law of nature. This is it for which the 
Christian Church doth most of all detest you.” And again: 
“Be it far from us to think that true virtue should be 


placere possit sine Christi fide, lege na- 
ture. Hoc est unde vos maxime Christiana 
detestatur Ecclesia. Ibid. 

23 Sed absit, ut sit in aliquo vera vir- 


20 Sed acerbissimi gratiz hujus inimici, 
exempla nobis opponitis impiorum, quos 
dicitis alienos a fide abundare virtutibus. 
Aug. contra Julian. lib. iv. cap. 3. 


21 Per hos enim probare conatus es, 
etiam alienos a fide Christi veram posse 
habere justitiam ; eo quod isti, teste apo- 
stolo, naturaliter que legis sunt faciunt. 
Ibid. 

22 Ubi quidem dogma vestrum, quo estis 
inimici gratie Dei, que datur per Jesum 
Christum Dominum nostrum, qui tollit 
peccatum mundi, evidentius expressisti ; 
introducens hominum genus, quod Deo 





tus, nisi fuerit justus ; absit autem, ut sit 
justus vere, nisi vivat ex fide; justus enim 
ex fide vivit. Quis porro eorum qui se 
Christianos haberi volunt, nisi soli Pela- 
giani, aut in ipsis etiam forte tu solus, 
justum dixerit infidelem, justum dixerit 
impium, justum dixerit diabolo manci- 
patum; sit licet ille Fabricius, sit licet 
Fabius, sit licet Scipio, sit licet Regu- 
lus? bid. 

FE 


450 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
in any one, unless he were righteous; and as far, that one 
should be truly righteous, unless he did live by faith; for 
the just doth live by faith. Now, which of them that would 
have themselves accounted Christians, but the Pelagians alone, 
or even among them perhaps thou thyself alone, would say 
that an infidel were righteous, would say that an ungodly 
man were righteous, would say that a man mancipated to 
the devil were righteous; although he were Fabricius, 
although he were Fabius, although he were Scipio, although 
he were Regulus?” And whereas Julian had further de- 
manded, ‘“ “If a heathen man do clothe the naked, because 
it is not of faith is it therefore sin?” St Augustine 
answereth absolutely, ‘‘ Inasmuch as it is not of faith, it is 
sin; not because the fact considered in itself, which is to 
clothe the naked, is a sin; but of such a work not io glory 
in the Lord, none but an impious man will deny to be a sin.” 
For howsoever “ ”in itself this natural compassion be a good 
work, yet he useth this good work amiss that useth it unbe- 
lievingly, and doth this good work amiss that doth it unbe- 
lievingly ; but whoso doth anything amiss sinneth surely. 
From whence it is to be gathered, that even those good 
works which unbelievers do are not theirs, but his who 
maketh good use of evil men; but that the sins are theirs 
whereby they do good things amiss, because they do them 
not with a faithful, but with an unfaithful, that is, with a 
foolish and naughty will. Which kind of will no Christian 
doubteth to be an evil tree, which cannot bring forth but 
evil fruits, that is to say, sins only. For all that is not of 
faith, whether thou wilt or no, is sin.” This and much more 
to the same purpose doth St Augustine urge against the 
heretic Julian, prosecuting at large that conclusion which 


24 Si gentilis, inquis, nudum operuerit, 
nunquid quia non est ex fide, peccatum 
est? Prorsus, in quantum non est ex 
fide, peccatum est; non quia per seipsum 
factum, quod est nudum operire, peccatum 
est; sed de tali operenonin Domino glori- 


ari, solus impius negat esse peccatum. Ib. | 


25 Quod si et ipsa (misericordia) per 
seipsam naturali compassione opus est 
bonum, etiam isto bono male utitur qui 
infideliter utitur, et hoc bonum male facit 
qui infideliter facit : quiautem male facit 





aliquid, profecto peccat. Ex quo ‘colli- 


| gitur, etiam ipsa bona opera, que faciunt 


infideles, non ipsorum esse, sed illius qui 
bene utitur malis: ipsorum autem esse 
peccata, quibus et bona male faciunt; 
quia ea non fideli, sed infideli, hoc est, 
stulta et noxia faciunt voluntate, qualis 
voluntas, nullo Christiano dubitante, ar- 
bor est mala, que facere non potest nisi 
fructus malos, id est, sola peccata. Omne 
enim, velis nolis, quod non est ex fide, 
peccatum est. Ibid. 


FREE-WILL. 45] 


ΣΤ] ‘ Or 
he layeth down in his book of the acts of the Palestine 
Council against Pelagius: ‘***How much soever the works 
of unbelievers be magnified, we know the sentence of the 
Apostle to be true and invincible, whatsoever is not of 
faith is sin:”’ which maketh him also in his retractations 
to correct himself for saying in one place *‘that the ‘ philo- 
sophers shined with the light of virtue, who were not endued 
with true piety.” 

The like sentence doth St Jerome pronounce against 
those “ *who, not believing in Christ, did yet think them- 
selves to be valiant and wise, temperate or just, that they 
might know that no man doth live without Christ, without 
whom all virtue is accounted vice.” And Prosper against 
Cassianus, a patron of the free-will of the semi-Pelagians: 
«It appeareth,” saith he, ‘‘ most manifestly, that there 
dwelleth no virtue in the minds of the ungodly, but that 
all their works be unclean and polluted; who have wisdom, 
not spiritual, but animal; not heavenly, but earthly ; not 
Christian, but diabolical; not from the Father of lght, 
but from the prince of darkness: while by those very things, 
which they should not have had but by God’s giving, they 
are made subject to him who did first fall from God.” 
“°°Neither ought we therefore to imagine that the be- 
ginnings of virtues be in the treasures of nature, because 
many commendable things are found in the minds of ungodly 
men, which do proceed indeed from nature; but because they 


26 Quantumlibet opera infidelium pre- 
dicentur, apostoli sententiam veram no- 
vimus et invictam, Omne quod non est 
ex fide, peccatum est. Id. de Gestis con- 
tra Pelagium, cap. 14. 

27 Quod philosophos, non vera pietate 
preditos, dixi virtutis luce fulsisse. Id. 
Retract. lib. i. cap. 3. 

28 Sententiam proferamus adversus eos 
qui, in Christum non credentes, fortes et 
sapientes, temperantes se putant esse et 
justos ; ut sciant nullum absque Christo 
vivere, sine quo omnis virtus in vitio est. 
Hieronym. in Galat. cap. iii. 

29 Manifestissime patet in impiorum 
animis nullam habitare virtutem, sed 
omnia opera eorum immunda esse atque 
polluta; habentium sapientiam, non spi- 
ritualem, sed animalem; non ceelestem, 


sed terrenam; non Christianam, sed dia- 
bolicam; non a Patre luminum, sed a 
principe tenebrarum: dum per ea ipsa, 
que non haberent nisi dante Deo, sub- 
duntur ei qui primus recessit a Deo. 
Prosper contra Collator. cap. 15. 

30 Nec ideo existimare debemus in na- 
turalibus thesauris principia esse viftutum, 
quia multa laudanda reperiuntur etiam in 
ingeniis impiorum, qua ex natura quidem 
prodeunt ; sed quoniam ab eo qui naturam 
condidit recesserunt, virtutes esse non pos- 
sunt. Quod enim vero illuminatum est 
lumine lumen est, et quod eodem lumine 
caret nox est; quia sapientia hujus mundi 
stultitia est apud Deum. Ace sic vitium 
est quod putatur esse virtus, quandoquidem 
stultitia est quod putatur esse sapientia. 
Thid. 

FRF2 


452 ANSWER ΤΌΤΑ JESUITS CHALLENGE. | cHaP. 


have departed from him that made nature, cannot be ac- 
counted virtues. For that which is illuminated with the 
true light is light, and that which wanteth that light is 
night; because the wisdom of this world is foolishness with 
God. And so that is vice which is thought to be virtue, 
as that is foolishness which is thought to be wisdom.” 
Hitherto also pertaineth that sentence produced by him out 
of St Augustine’s works: ‘ *'The whole life of unbelievers 
is sin, and there is nothing good without the chiefest good ; 
for where there is wanting the acknowledgment of the eternal 
and unchangeable truth, there is false virtue even in the 
best manners.” Which he elegantly expresseth in verse, as 
well in his 81st Epigram, as in his Poem against the Pelagians, 
wherein of natural wisdom he writeth thus: 


Et licet eximias studeat pollere per artes, 
Ingeniumque bonum generosis moribus ornet; 
Coeca tamen finem ad mortis per devia currit, 
Nec vite eterna veros acquirere fructus 
De falsa virtute potest; unamque decoris 
Occidui speciem mortali perdit in evo. 

Omne etenim probitatis opus, nisi semine vere 
Exoritur fidei, peccatum est, inque reatum 
Vertitur, et sterilis cumulat sibi gloria poenam. 


The author of the book de Vocatione Gentium, by some 
wrongly attributed to St Ambrose, to Prosper by others, 
delivereth the same doctrine in these words: <« * Although 
there have been some who by their natural understanding 
have endeavoured to resist vices, yet have they only bar- 
renly adorned this temporal life, but not profited at all 
unto true virtues and everlasting bliss. For without the 
worship of the true God even that which seemeth to be 
virtue is sin; neither can any man please God without God. 


31 Omnis infidelium vita peccatum est, | temporis vitam steriliter omavit, ad veras 
et nihil est bonum sine summo bono. Ubi | autem virtutes xternamque beatitudinem 
enim deest agnitio eterne et incommuta- | non profecit. Sine cultu enim veri Dei, 
bilis veritatis, falsa virtus est, etiam in | etiam quod virtus videtur esse, peccatum 
optimis moribus. Id. ex August. Sentent. |-est ; nec placere ullus Deo sine Deo po- 
cvi. et Epigram. LXxxt. test. Qui vero Deo non placet, cui nisi 
sibi et diabolo placet ? A quo cum homo 
spoliaretur, non voluntate, sed voluntatis 

38. Etsi fuit qui naturali intellectu co- | Sanitate privatus est. Prosp. de Vocatione 
natus sit vitiis reluctari, hujus tantum | Gent. lib. i. cap. 7. 


wo 
to 


Id. de Ingratis, cap. 16. 


Χ 1] OF FREE-WILL. 453 


And he that doth not please God, whom doth he please but 
himself and the devil? by whom, when man was spoiled, he 
was deprived not of his will, but of the sanity of his will.” 
“Therefore if God do not work in us, we can be par- 
takers of no virtue; for without this good there is nothing 
good, without this light there is nothing lightsome, without 
this wisdom there is nothing sound, without this righteous- 
ness there is nothing right.” So Fulgentius, in his book 
of the Incarnation and Grace of Christ: “*If unto some 
who did know God, and yet did not glorify him as God, 
that knowledge did profit nothing unto salvation, how could 
they be just with God, which do so keep some goodness in 
their manners and works, that yet they refer it not unto 
the end of Christian faith and charity? In whom there 
may be indeed some good things that appertain to the equity 
of human society; but because they are not done by the 
love of God, profit they cannot.” And Maxentius, in the 
Confession of his Faith: ‘* **We believe that natural free- 
will hath ability to nothing else but to discern and desire 
carnal or secular things only, which not with God, but 
with men peradventure, may seem glorious; but for the 
things that pertain to everlasting life, that it can neither 
think, nor will, nor desire, nor effect, but by the infusion 
and inward operation of the Holy Ghost.” And Cassiodorus, 
in his Exposition of the Psalms: ‘ *On the evil part indeed 
there is an execrable freedom of the will, that the sinner may 


34 Qui si non operatur in nobis, nullius | aliud valere credimus, nisi ad discernenda 
possumus esse participes virtutis. Sine | tantum et desideranda carnalia sive secu- 
hoc quippe bono nihil est bonum; sine | laria; que non apud Deum, sed apud ho- 
hac luce nihil est lucidum; sine hac sa- | mines possunt fortassis videri gloriosa : ad 
pientia nihil sanum; sine hac justitianihil | ea vero que ad vitam eternam pertinent, 
rectum. Ibid. cap. 8. nec cogitare, nec velle, nec desiderare, nec 

35 Quod si quibusdam cognoscentibus | perficere posse, nisi per infusionem et in- 
Deum, nec tamen sicut Deum glorifican- | operationem intrinsecus Spiritus Sancti. 
tibus, cognitio illa nihil profuit ad salu- | Jo. Maxent. in Confessione sue Fidei. 
tem, quomodo hi potuerunt justi esse apud 37 Est quidem in mala parte execrabilis 
Deum, qui sic in suis moribus atque ope- | libertas arbitrii, ut prevaricator Creato- 
ribus bonitatis aliquid servant, ut hoc ad | rem deserat, et ad vitia se nefanda conver- 
finem Christiane fidei caritatisque non | tat; in bona vero parte arbitrium liberum, 
referant? Quibus aliqua quidem bona, Adam peccante, perdidimus, ad quod nisi 
que ad societatis humane pertinent equi- | per Christi gratiam redire non possumus, 
tatem, inesse possunt; sed quia non cari- | dicente Apostolo, Deus est enim qui ope- 
tate Dei fiunt, prodesse non possunt. | ratur in vobis et velle et perficere, pro 
Fulg. de Incarn. et Grat. Christi, cap.26. | bona voluntate. Cassiodor. in Psalm. 

86 Liberum naturale arbitrium ad nihil | cxvil- 





454 ANSWER TO A JESUITS CHALLENGE. | cHAP. 


forsake his Creator and convert himself to wicked vices; 
but on the good part, by Adam’s sinning we have lost free- 
will, unto which, otherwise than by the grace of Christ, 
we cannot return; according to the saying of the Apostle, 
It is God which worketh in you both to will and to do 
of his good pleaswre. Philip. ii..13.” 

The first presumptuous advancer of free-will, contrary 
to the doctrine anciently received in the Church, is by 
Vincentius Lirinensis noted to be Pelagius the heretic. For 
‘***who ever,” saith he, ‘* before that profane Pelagius pre- 
sumed the virtue of free-will to be so great, that he did 
not think the grace of God to be necessary for the helping 
of it in good things at every act?” For maintaining of 
which ungodly opinion both he and his disciple Celestius 
were condemned by the censure of the 243 Bishops assembled 
in the great Council of Carthage, Anno Domini 418, ‘until 
they should acknowledge, by a most open confession, that by 
the grace of God through Jesus Christ our Lord we are 
holpen not only to know, but also to do righteousness at 
every act; so that without it we can have, think, say, do 

frothing that belongeth to true and holy piety.” Wherewith 
" Pelagius being pressed, stuck not to make this profession: 
ἐς 40 Anathema to him who either thinketh or saith that the 
erace of God, whereby Christ came into this world to save 
sinners, 15 not necessary, not only at every hour or every 
moment, but also at every act of ours; and they who go 
about to take away this are worthy to suffer everlasting 
punishment.” Four books also did he publish in defence 

of free-will, to which he thus referreth his adversaries for 


88 Quis unquam ante profanum illum | apud Prosperum contra Collator. cap. 5, 
Pelagium tantam virtutem liberi pre- | et Respons. ad Object. ν τι. Gallorum; 
sumpsit arbitrii, ut ad hoc in bonis rebus | ubi addit, Hane constitutionem contra 
per actus singulos adjuvandum necessa- | inimicos gratie Dei totum mundum am- 
riam Dei gratiam non putaret ? Vincent. | plexum esse. 

Lirinens. advers. Heres. Commonit. 1. 40 Anathema qui vel sentit vel dicit 
cap. 94, gratiam Dei, qua Christus venit in hunc 

39 Donec apertissima confessione fa- | mundum peccatores salves facere, non 
teantur, gratia Dei per Jesum Christum | solum per singulas horas aut per singula 
Dominum nostrum, non solum ad cog- | momenta, sed etiam per singulos actus 
noscendam verum etiam ad faciendam jus- | nostros non esse necessariam ; et qui hanc 
titiam, nos per actus singulos adjuvari; | conantur auferre, panas sortiuntur eter- 
ita ut sine ea nihil vere sancteque pietatis | nas. Pelag. apud Augustin. lib. i. de 
habere, cogitare, dicere, agere valeamus. | Gratia Christi, contra Pelag. et Celest. 
Synod. African. Epist. ad Zosimum Pap. | cap. 2. 





pis] OF FREE-WILL. 455 
further satisfaction in this matter: ‘¢‘'Let them read the 
late work which we were forced to set out the other day 
for free-will; and they shall perceive how unjustly they go 
about to defame us with the denial of grace, who through- 
out the whole context almost of that work do perfectly and 
entirely confess both free-will and grace.” Yet for all this 
he did but equivocate in the name of grace, “ “under an 
ambiguous generality hiding what he thought, but by the 
term of grace breaking the envy and declining the offence” 
which might be taken at his doctrine, as St Augustine well 
observeth. For by grace he did not understand, as the 
Church did in this question, the infusion of a new quality 
of holiness into the soul, whereby it was regenerated, and 
the will of evil made good; but, jirst, the possibility of 
nature, that is to say, the natural freedom of will, which 
every one hath received from God by virtue of the first 
creation. Against which St Augustine thus opposeth him- 
self: “ΝῊ is there so much presumed of the possibility 
of nature? It is wounded, it is maimed, it is vexed, it 
is lost: it hath need of a true confession, not of a false 
defence.” And Prosper, speaking of the state of man’s 
free-will after Adam’s fall : 


‘Shine arbitrium per devia lapsum 
Claudicat, et coecis conatibus inque ligatis 
Motus inest, non error abest: manet ergo voluntas 
Semper amans aliquid quo se ferat; et labyrintho 
Fallitur, ambages dubiarum ingressa viarum. 
Vana cupit, vanis tumet et timet: omnimodaque 
Mobilitate ruens, in vulnera vulnere surgit. 


Secondly, By grace he understood the grace of doctrine and 
instruction, whereby the mind was informed in the truth 


41 Legant etiam recens meum opuscu- 
lum, quod pro libero nuper arbitrio edere 
compulsi sumus, et agnoscent quam ini- 
que nos negatione gratia infamare gestie- 
rint, qui per totum pene ipsius textum 
operis perfecte atque integre et liberum 
arbitrium confitemur et gratiam. Id. ibid. 
cap. 41. 

42 Sub ambigua generalitate quid sen- 
tiret abscondens, gratia tamen vocabulo 
frangens invidiam offensionemqnue decli- 


nans. Augustin, ibid. cap. 37. 








43 Pelag. apud Augustin. de Gestis 
contra Pelag. cap. 10, et in Epist. xcv. 
Vide eundem Augustin. de Grat. et lib. 
Arbitr. cap. 13, et Serm. x1. de Verbis 
Apostoli. 

44 Quid tantum de nature possibilitate 
presumitur? Vulnerata, sauciata, vexata, 
perdita est. Vera confessione, non falsa 
defensione opus habet. August. de Natur. 
et Grat. cap. 53. 


s 


15 Prosper de Ingratis, cap. 27. 


456 ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 


out of the word of God; which by Prosper is thus objected 
to his followers: 


‘aliud non est vobiscum gratia, quam lex, 
Quamque Propheta monens, et quam doctrina ministri. 


Unto whom St Augustine therefore saith well: ‘* “Let them 
read and understand, let them behold and confess, that not 
by the law and doctrine sounding outwardly, but by an 
inward and hidden, by a wonderful and unspeakable power, 
God doth work in the hearts of men not only true revelations, 
but good wills also.” And thereupon the African Fathers, 
in the Council of Carthage, enacted this canon: ‘ * Who- 
soever shall say that the grace of God by Jesus Christ our 
Lord doth for this cause only help us not to sin, because 
by it the understanding of the commandments 15 revealed 
and opened unto us, that we may know what we ought to 
affect, what to shun; and that by it there is not wrought 
in us, that we may also love and be enabled to do that which 
we know should be done; let him be anathema.” Thirdly, 
under this grace he comprehended not only the external 
revelation by the word, but also the “internal by the illumi- 
nation of God’s Spirit. Whereupon he thus riseth up against 
his adversary: ‘¢ °° We confess that this grace is not, as thou 
thinkest, in the law only, but in the help of God also. For 
God doth help us by his doctrine and revelation, whilst he 
openeth the eyes of our hearts, whilst he sheweth us things 


46 Td. ibid. cap. 20. Vide eundem in | nobis prastari, ut quod faciendum cog- 
Epist. ad Ruffinum, non procul ab initio, | noverimus, etiam facere diligamus atque 
et Augustin. de Heres. cap. 88, et lib. i.de | valeamus, anathema sit. African. Patr. 


Gratia Christi contra Pelag. cap. 8—10. in Synod. Carthagin. Can. rv. 

47 Legant ergo et intelligant, intuean- 49 Augustin. lib. i. de Grat. Christ. 
tur atque fateantur, non lege atque doc- | contra Pelag. cap. 7 and 4]. 
trina insonante forinsecus, sed interna 50 Quam (gratiam) nos, non ut tu pu- 


atque occulta, mirabili ac ineffabili po- | tas, in lege tantummodo, sed et in De 
testate operari Deum in cordibus homi- | esse adjutorio confitemur. Adjuvat enim 
num non solum veras revelationes, sed | nos Deus per doctrinam et revelationem 
etiam bonas voluntates. Augustin. ibid. | suam, dum cordis nostri oculos aperit, 
cap. 24. dum nobis, ne presentibus occupemur, 

48 Quisquis dixerit gratiam Dei per | futura demonstrat, dum diaboli pandit 
Jesum Christum Dominum nostrum | insidias, dum nos multiformi et ineffabili 
propter hoc tantum nos adjuvare ad non | dono gratie celestis illuminat. Qui hac 


peccandum, quia per ipsam nobis reve- | dicit, gratiam tibi videtur negare? An 
latur et aperitur intelligentia mandato- | et liberum hominis arbitrium et Dei 





rum, ut sciamus quid appetere, quid | gratiam confitetur? Pelag. ibid. cap. 
| πη 


vitare debeamus; non autem per illam 7. 


χι.] OF FREE-WILL. 457 


to come, that we be not holden with things present, whilst 
he discovereth the snares of the devil, whilst he enlighteneth 
us with the manifold and unspeakable gift of his heavenly 
grace. He that saith these things, doth he seem unto thee 
to deny grace? or doth he confess both the free-will of 
man and the grace of God too?” And yet in all this, as 
St Augustine rightly noteth, *the doth but ‘ confess that 
grace whereby God doth shew and reveal what we ought 
to do; not that whereby he doth grant and help that we 
may do.” And therefore *in other places of his writings he 
plainly affirmeth, “that our very prayers are to be used for 
nothing but this, that the doctrine may be opened unto us 
by divine revelation, not that the mind of man may be holpen 
that he may also accomplish by love and action that which 
he hath learned should be done.” Fourthly, to these he 
further added the grace of remission of sins. For the Pela- 
gians said, ‘‘ that man’s nature, which was made with 
free-will, might be sufficient to enable us that we might 
not sin, and that we might fulfil righteousness; and that 
this is the grace of God, that we were so made, that we 
might do this by our will, and that he hath given us the help 
of his law and commandments, and that he doth pardon 
the sins past to those that are converted unto him; that 
in these things only the grace of God was to be acknow- 
ledged, and not in the help given unto all our singular 
actions.” And so ‘they “said, that that grace of God 
which is given by the faith of Jesus Christ, which is neither 


51 Hine itaque apparet, hanc eum gra- | nam que condita est cum libero arbitrio ; 
tiam confiteri, qua demonstrat et revelat | eamque esse Dei gratiam, quia sic conditi 
Deus quid agere debeamus; non qua | sumus, ut hoc voluntate possimus; et 
donat atque adjuvat ut agamus; cum ad | quod adjutorium legis mandatorumque 
hoc potius valeat legis agnitio, si gratie | suorum dedit; et quod ad se conversis 
desit opitulatio, ut fiat mandati prevari- | peccata preeterita ignoscit; in his solis 
catio. Augustin. ibid. cap. 8. | esse Dei gratiam deputandam, non in ad- 

°2 Tpsas quoque orationes, ut inscriptis | jutorionostrorum actuum singulorum. Id. 
suis apertissime affirmat, ad nihil aliud | de Gestis contra Pelagium, cap. 35. 
adhibendas opinatur, nisi ut nobis doc- 54 Dicunt gratiam Dei, que data est 
trina etiam divina revelatione aperiatur; | per fidem Jesu Christi, que neque lex 
non ut adjuvetur mens hominis, ut id, | est neque natura, ad hoc tantum valere, 
quod faciendum esse didicerit, etiam | ut peccata preterita dimittantur, non ut 
dilectione et actione perficiat. Id. ibid. | futura vitentur, vel repugnantia supe- 
cap. 4]. rentur. Id. de Gratia et Libero Arbitrio, 

53 Ut non peccemus, impleamusque | cap. 13. Vide ejusdum lib. i. de Grat. 
justitiam, posse sufficere naturam huma- | Christi contra Pelag. cap. 2. 





458 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
law nor nature, is effectual only to this, that sins past may 
be remitted, not that sins to come may be avoided, or when 
they make resistance may be vanquished.” Whereupon St 
Augustine thus encountereth Julian the Pelagian heretic: 
«ὁ ΤΡ οι. according to your custom, which descendeth from 
your error, dost not acknowledge grace but in the remission 
of sins, that now from henceforth a man himself by his free- 
will may make himself righteous. But so saith not the 
Church, which all cricth that which it hath learned from 
a good master, Lead us not into temptation.” 

Lastly, this was the common doctrine of the * Pelagians, 
and accounted to be one of the principal “blasphemies of 
that sect, that they held “the grace of God to be given 
according to men’s merits.” Which was ‘“ so abhorring 
from the Catholic doctrine, and opposite to the grace of 
Christ,” that when it was objected to Pelagius in the Dios- 
politan Synod, held in Palestina by the Bishops of the 
East, he durst not avow it, but was forced to accurse it, 
lest otherwise he should have been accursed himself. ‘ But 
that he deceitfully cursed it, the books written by him after- 
wards do shew; wherein he defendeth nothing else, but that 
the grace of God is given according to our merits.” Which 
Prosper, treading in St Augustine’s steps, doth thus express : 

‘9Objectum est aliud; ipsum dixisse magistrum, 
Quod meritis hominum tribuatur gratia Christi, 
Quantum quisque Dei donis se fecerit aptum. 
Sed nimis adversum hoc fidei, nimiumque repugnans 
Esse videns, dixit se non ita ecredere, et illos 
Damnari dignos quorum mens ista teneret. 
Quo cernis, cum judicibus damnantibus ista 
Consensisse reum; nee quenquam hee posse tueri. 


55 'Tu vestro more, qui de vestro de- 
scendit errore, non agnoscis gratiam, nisi 
in dimissione peccatorum; ut jam de 
cetero per liberum arbitrium ipse homo 
se ipsum fabricet justum. Sed non hoc 
dicit ecclesia, que clamat tota, quod didi- 
cit a magistro bono, Ne nos inferas in 
tentationem. Id. lib. ii. postremi operis 
contra Julianum, a Claud. Menardo edit. 
non procul a fine. , 

56 Td. De dono Perseverant. cap. 2 and 
20. De Gratia et Lib. Arbitr. cap. 3. 
De Heresib. cap. 68, &c. 

7 Ex his una est blasphemia, nequisst- 





mum et subtilissimum germen aliarum, 
qua dicunt gratiam Dei secundum merita 
hominum dari. Prosper in Epist. de 
Grat. et Lib. Arbitr. ad Ruffinum. 

58 Quod sic alienum est a Catholica 
doctrina, et inimicum σταῖς Christi, ut 
nisi hoc objectum 5101 anathematizasset, 
ipse inde anathematizatus exisset. Sed 
fallaciter eum anathematizasse posteriores 
ejus indicant libris in quibus omnino 
nihil aliud defendit, quam gratiam Dei 
secundum merita nostra dari. Augustin. 
de Grat. et Lib. Arbitr. cap. 5. 

59 Prosper de Ingratis, cap. 9. 


> OF FREE-WILL. 459 


Que tamen ipse suis rursum excoluisse libellis 
Detegitur, reprobum in sensum fallendo reversus. 


And in this also did the Pelagians betake themselves unto 
their old coverts of the grace of nature, the grace of mercy 
in forgiving of sins, the grace of instruction and revelation, 
and such other shifts. For ‘*°when it is demanded of 
them,” saith St Augustine, ‘* what grace Pelagius did think 
was given without any precedent merits, when he anathema- 
tized those who say that the grace of God is given according 
to our merits, they answer, that the grace which is without 
any precedent merits is the human nature itself, wherein we 
are created; forasmuch as before we were, we could ‘not 
deserve anything that we might be.” Then afterward per- 
celving what an idle thing it was to confound grace and 
nature thus together, “they said, “ that the only grace 
which was not according to our merits was that whereby 
a man had his sins forgiven him;” for they did not think 
that a sinner could rightly be said to merit anything save 
God’s displeasure. 

But that at which they all aimed in general was this, 
«That grace was only a kind of mistress to free-will; 
and that by exhortations, by the law, by doctrine, by the 
creatures, by contemplation, by miracles, and by terrors 
outwardly, it shewed itself to the judgment thereof; whereby 
every man, according to the motion of his will, if he did 
seek, might find; if he did ask, might receive; if he did 
knock, might enter in.” And thus, saith Pelagius, doth 
God “ work in us to will that which is good, to will that 


°° Cum ab istis queritur, quam gratiam , confiteri, quod quedam libero arbitrio 
Pelagius cogitaret sine ullis precedenti- | sit magistra; seque per cohortationes, 
bus meritisdari, quando anathematizabat | per legem, per doctrinam, per creaturam, 
eos qui dicunt gratiam Dei secundum | per contemplationem, per miracula, per- 
merita nostra dari; respondent, sine ullis | que terrores extrinsecus judicio ejus osten- 
precedentibus meritis gratiam ipsam | dat; quo unusquisque secundum volun- 
humanam esse naturam, in qua conditi | tatis sue motum, si quesierit, inveniat ; 
sumus : neque enim antequam essemus, | si petierit, recipiat ; si pulsaverit, introeat. 
mereri aliquid poteramus ut essemus. | Prosper in Wpist. ad Ruffin. de Grat. et 
Augustin. Epist. cv. ad Sixtum. Lib. Arbitr. 

61 Dicunt Pelagiani, hanc esse solam 63 Operatur in nobis velle quod bonum 
non secundum merita nostra gratiam, qua | est, velle quod sanctum est ; dum nos ter- 
homini peccata dimittuntur. Id.de Grat. | renis cupiditatibus deditos, et mutorum 
et Lib. Arbitr. cap. 6. more animalium tantummodo presentia 

2 Intellectum est enim saluberrime- | diligentes, future glorie magnitudine et 
que perspectum, hoc tantum eos de gratia | pramiorum pollicitatione suecendit; dun: 





460 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
which is holy: whilst finding us given to earthly lusts, and, 
like brute beasts, affecting only present things, he inflameth 
us with the greatness of the glory to come and with promise 
of rewards; whilst by the revelation of his wisdom he raiseth 
up our stupified will to the desire of God, whilst he per- 
suadeth us to all that good is.” To this instructing and 
persuading grace doth Pelagius attribute the exciting of 
the will; but the converting of it unto God, which followeth 
afterward, he ascribeth wholly to the freedom of the will 
itself. “He that runneth unto God,” saith he, ““ and 
desireth to be ruled by God, hanging his will upon God’s 
will, he who by adhering unto him continually is made, 
according to the apostle, one spirit with him, doth not this 
but out of the freedom of his will. Which freedom whoso 
useth aright, doth so commit himself wholly to God and 
mortifieth all his own will, that he may say with the 
Apostle, I live now, yet not I, but Christ liveth in me, 
and doth put his heart into God’s hand, that God may 
incline it whither it shall please him.” Here have you 
the full platform laid down of Pelagius’s doctrine touching 
the conversion of a sinner. First, he supposeth a possibility 
in nature, whereby a man may will and do good. Secondly, 
a corruption in act, whereby a man doth will and do the 
contrary. Thirdly, an exciting grace from God, whereby 
the mind is enlightened and the will persuaded, upon consi- 
deration of the promises and threats propounded, to forsake 
that lewd course of life, and to will and do the things that 
are good and holy. Fourthly, an act of the free-will thus 
prepared by God’s exciting grace, whereby a man, without 
any further help from God, doth voluntarily yield unto 
these good motions; and so ‘runneth unto God, desireth 
to be ruled by him, hangeth his will upon God’s will, and 
by adhering unto him is made one spirit with him.” Fifthly, 


revelatione sapientie in desiderium Dei 
stupentem suscitat voluntatem, dum nobis 
suadet omne quod bonum est. Pelag. 


eo sit spiritus ; non hoc nisi de arbitrii 
efficit libertate. Qua qui bene utitur, ita 
se totum tradit Deo omnemque suam 


apud Augustin. lib. i. de Grat. Christi 
contra Pelag. cap. 10. 

“1 Qui currit ad Deum, et a Deose regi 
cupit, id est, voluntatem suam ex ejus 
voluntate suspendit; qui ei adherendo 
Jugiter unus, secundum apostolum, cium 





mortificat voluntatem, ut cum apostolo 
possit dicere, Vivo autem jam non ego, 
vivit autem in me Christus ; ponitque cor 
suum in manu Dei, ut illud quo voluerit 
Deus ipse declinet. Pelagius apud Au- 
sustin. de Gratia Christi, lib. i. cap. 22, 23. 


see OF FREE-WILL. 461 


an assisting grace, whereby God guideth the will thus con- 
verted, and inclineth the heart whither it pleaseth him. 

We see three kinds of grace here commended unto us 
by Pelagius: the first, a natural grace, as he fondly termed 
it, bringing with it a bare possibility only to will and do 
good; which he said was not given according to merits, 
because he held it to be given at the very beginning of 
man’s being, before which he could not possibly merit any- 
thing: the second, an exciting or persuading grace, im- 
parted unto such as were “ given to earthly lusts, and, like 
brute beasts, affected only present things;” who being in 
that case, were far from meriting any good thing at God’s 
hands; and in that regard he affirmed, that this grace like- 
wise was given without any respect to precedent merits: the 
third, an assisting grace, by which God doth guide and 
incline the heart of the converted sinner to the doing of all 
good; and this he maintained to be given as a reward to 
that act of the free-will whereby it yielded to the persuasions 
of the former exciting grace, and so did actually convert 
itself to God. Now, this is “ “the presumption” which St 
Augustine condemneth so much in these men, that they 
durst say, “* we work to merit that God may work with us:” 
that they “would first give to God that it might be 
recompensed to them again; namely, they first give somewhat 
out of their free-will, that grace might be rendered to them 
again for a reward:” that they were of opinion, ‘ ‘that our 
merit consisted in this, that we were with God, and that his 
grace was given according to this merit, that he should also 
be with us: that our merit should be in this, that we do seek 
him; and according to this merit, his grace was given that 
we should find him.” For they that followed Pelagius, refining 
herein a little the doctrine of their master, and delivering it 
in somewhat a more plausible manner, declared that “the 


685 Nihil sic evertit hominum presump- | sumus cum Deo; ejus autem gratiam 
tionem dicentium, Nos facimus, ut me- | secundum hoc meritum dari, ut sit et ipse 
reamur cum quibus faciat Deus. August. | nobiscum: item meritum nostrum in eo 
contra duas Epist. Pelagian. lib. iv. cap. 6. | esse, quod querimus; et secundum hoc 

66 Priores volunt dare Deo, ut retribua- | meritum dari ejus gratiam, ut inveniamus 
tur eis; priores utique dare quodlibet ex | eum. Id. deGrat. et Libero Arbitr. cap. 5. 
libero arbitrio, ut sit gratia retribuenda 68 Tbi enim vos, ut video, ponere jam 
pro premio. Ibid. ceepistis merita gratiam precedentia, quod 

67 Meritum nostrum in eo esse, quod | est petere, querere, pulsare; ut his me- 


462 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
merits, which they held to go before grace and to procure 
grace, were ‘asking, seeking, and knocking;” and_ that 
ἐς %orace was given, not according to the merit of our 
good works,” which they did acknowledge to be an effect, 
and not a cause of this grace, ““ but of our good will” only: 
“‘ because,” they said, ‘“‘ the good will of man praying 
went before, and the will of man believing went before 
that, that according to these merits the grace of God hear- 
ing might follow after.” And all this they did under colour 
of maintaining free-will against the Manichees; for which 
they urge much that testimony of the Prophet Isaiah, i. 19, 
20, If ye be willing and hearken unto me, ye shall eat 
the good things of the land; but if ye refuse, and will 
not hearken unto me, the sword shall consume them. But 
«what doth this profit them?” saith St Augustine, ‘ see- 
ing they do not so much defend free-will against the Mani- 
chees, as extol it against the Catholics. For so would they 
have that understood which is said, Jf ye be willing and 
hearken unto me, as if in that very precedent will there 
should be the meriting of the subsequent grace; and so 
grace should be now no grace, which is no gratuity when it 
is rendered as due. But if they would so understand that 
which is said, If ye be willing, that they would also confess 
that he doth prepare that good will, of whom it is written, 
The will is prepared by the Lord; they should use this 
testimony like Catholics, and not only vanquish the old heresy 
of the Manichees, but also crush the new of the Pelagians.” 
Besides the professed Pelagians, who directly did deny 
original sin, there arose others in the Church in St Augus- 


liberum arbitrium. ‘Sic enim volunt in- 
telligi quod dictum est, Si volueritis et 


ritis debita illa reddatur, ac sic gratia 
inaniter nuncupetur. Id. contra Julian. 


Pelagian: lib. iv. cap. 8. 

69 Dicunt enim, etsi non datur gratia 
secundum merita bonorum operum, quia 
per ipsam bene operamur ; tamen secun- 
dum meritum bone voluntatis datur, 
quia bona voluntas (inquiunt) precedit 
orantis, quam precessit voluntas creden- 
tis; ut secundum hee merita gratia se- 
quatur exaudientis Dei. Id. de Grat. et 
Lib. Arbitr. cap. 14. 

7 Quid eis hoc prodest ? quandoqui- 
dem non tam contra Manicheos defen- 
dunt, quam contra Catholicos extollunt 





audiveritis me, tanquam in ipsa prece- 
dente voluntate sit consequentis meritum 
gratie; ac si gratia jam non sit gratia, 
que non est gratuita, cum redditur debita. 
Si autem sic intelligerent quod dictum 


| est, Si volueritis, ut etiam ipsam bonam 


voluntatem illum preparare confiterentur, 
de quo scriptum est, Preparatur voluntas 
a Domino; tanquam Catholici uterentur 
hoc testimonio, et non solum heresim 
veterem Manichzorum vincerent, sed no- 
vam Pelagianorum contererent. Id. con- 
tra duas Epist. Pelagian. lib. iv. cap. 6. 


x1.] OF FREE-WILL. 463 
tine’s days, that were tainted not a little with their errors 
in this point of grace and free-will; as namely one Vitalis 
in Carthage, and the semi-Pelagians, as they are commonly 
called, in France. For the first held, that “*!God did 
work in us to will by his Scriptures, either read or heard 
by us; but that to consent unto them, or not consent, is so 
in our power, that if we will, it may be done; if we will 
not, we may make the operation of God to be of no force 
in us. For God doth work,” said he, “ὁ as much as in him 
is, that we may will when his word is made known unto us; 
but if we will not yield unto it, we make that his operation 
shall have no profit in us.” Against him St Augustine 
disputeth largely in his 107th Epistle, where he maketh 
this to be the state of the question betwixt them: ‘ “”Whe- 
ther grace doth go before or follow after the will of man, 
that is to say,” as he further explaineth it, ‘‘ whether it be 
therefore given us because we will, or by it God doth work 
even this also, that we do will.” The worthy doctor main- 
taineth, that grace goeth before and worketh the will unto 
good, which he strongly proveth, both by the word of God, 
and by the continual practice of the Church in her prayers 
and thanksgivings for the conversion of unbelievers. “For 
‘“‘if thou dost confess,” saith he, ‘‘ that we are to pray for 
them, surely thou dost pray that they may consent to the 
doctrine of God with their will freed from the power of 
darkness. And thus it will come to pass, that neither men 
shall be made to be believers but by their free-will, and 
yet shall be made believers by his grace, who hath freed 


7 Per legem suam, per scripturas suas | 
Deum operari ut velimus, quas vel legi- 


sam Deus etiam hoc efficiat ut velimus. 
Ibid. 


mus vel audimus ; sed eis consentire vel 
non consentire ita nostrum est, ut si veli- 
mus fiat; si autem nolimus, nihil in nobis 
operationem Dei valere faciamus. 


est, ut velimus, cum nobis nota fiunt ejus 
eloquia; sed si eis acquiescere nolumus, 
nos ut operatio ejus nihil in nobis prosit 
efficimus. Id. Epist. ονιι. ad Vita- 
lem. 

7 Utrum precedat hec gratia an 
subsequatur hominis voluntatem, hoc 
est, (ut planius id eloquar,) utrum ideo 
nobis detur, quia volumus, an per ip- 


Ope- | 
ratur quippe ille, dicis, quantum in ipso | 





73 Si fateris pro eis orandum, id utique 
orandum fateris, ut doctrine divine arbi- 
trio liberato a tenebrarum potestate con- 
sentiant. Ita fit ut neque fideles fiant 
nisi libero arbitrio; et tamen illius gratia 
fideles fant, qui eorum a potestate tene- 
brarum liberavit arbitrium. Sic et Dei 
gratia non negatur, sed sine ullis huma- 
nis precedentibus meritis vera monstra- 
tur; et liberum ita defenditur, ut humi- 
litate solidetur, non elatione precipitetur 
arbitrium ; et qui gloriatur, non in homi- 
ne, vel quolibet alio vel seipso, sed in 
Domino glorietur. Ibid. 


464 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 


their will from the power of darkness. Thus both God’s 
grace is not denied, but is shewed to be true, without any 
human merits going before it; and free-will is so defended 
that it is made solid with humility, and not thrown down 
headlong by being lifted up; that he that rejoiceth may 
not rejoice in man, either any other or yet himself, but in 
the Lord.” And again: “How doth God expect the 
wills of men that they should prevent him, to whom he 
might give grace; when we do give him thanks not unde- 
servedly in the behalf of them, whom not believing, and 
persecuting his doctrine with an ungodly will, he hath pre- 
vented with his mercy, and with a most omnipotent facility 
converted them unto himself, and made them willing of 
unwilling? Why do we give him thanks for this, if he 
himself did not this?” ‘*Questionless we do not pray to 
God, but feign that we do pray, if we believe that not he, 
but ourselves, be the doers of that which we pray for. 
Questionless we do not give thanks to God, but feign that 
we give thanks, if we do not think that he doth the thing 
for which we give him thanks. If deceitful lips be found 
in any other speeches of men, at leastwise let them not: be 
found in prayers. Far be it from us, that what we do 
beseech God to do with our mouths and voices, we should 
deny that he doth it in our hearts; and, which is more 
grievous, to the deceiving of others also, not conceal the 
same in our disputations; and whilst we will needs defend 
free-will before men, we should lose the help of prayer 


74 Quomodo Deus exspectat voluntates | saltem in orationibus non sint. Absit, 
hominum, ut preveniant eum, quibus det | ut quod facere Deum rogamus oribus et 
gratiam; cum gratias ei non immerito | vocibus nostris, eum facere negemus cor- 
agamus de iis, quibus non ei credentibus, | dibusnostris; et, quod est gravius ad alios 
et ejus doctrinam voluntate impia perse- | decipiendos, hoc non taceamus disputa- 
quentibus, misericordiam prerogavit; eos- | tionibus nostris; et dum volumus apud 
que ad seipsum omnipotentissima facili- | homines defendere liberum arbitrium, 
tate convertit, ac volentes ex nolentibus | apud Deum perdamus orationis auxilium, 
fecit? ut quid ei inde gratias agimus, si | et gratiarum actionem non habeamus ve- 
hoc ipse non fecit ? Ibid. | ram, dum veram non agnoscimus gratiam. 

75 Prorsus non oramus Deum, sed orare | Si vere volumus defendere liberum arbi- 
nos fingimus, si nos ipsos non illum cre- | trium, non oppugnemus unde sit libe- 
dimus facere quod oramus. Prorsusnon | rum. Nam qui oppugnat gratiam, qua 
gratias Deo agimus, sed nos agere fingi- | nostrum ad declinandum a malo et faci- 
mus, si unde illi gratias agimus, ipsum | endum bonum liberatur arbitrium, ipse 
facere non putamus. Labia dolosa si in | arbitrium suum adhuc vult esse captivum. 
hominum quibuscunque sermonibus sunt, Ibid. 





x1. | OF FREE-WILL 465 


with God, and not have true giving of thanks whilst we 
do not acknowledge true grace. If we will truly defend 
free-will, let us not oppugn that by which it is made free. 
For whoso oppugneth grace, whereby our will is made 
free to decline from evil and to do good, he will have his 
will to be still captive.” Thus doth St Augustine deal 
with Vitalis, to whom he saith, ‘“‘ “I do not believe indeed 
that thou art a Pelagian heretic; but so I would have thee 
to be, that no part of that error may pass unto thee, or be 
left in thee.” 

The doctrine of the semi-Pelagians in France is related 
by Prosper Aquitanicus and Hilarius Arelatensis, in their 
several Epistles written to St Augustine of this argument. 
«<™'They do agree,” saith Hilarius, “ that all men were 
lost in Adam, and that from thence no man by his proper 
will can be freed; but this they say is agreeable to the 
truth, or answerable to the preaching of the word, that 
when the means of obtaining salvation is declared to such 
as are cast down, and would never rise again by their own 
strength, they by that merit, whereby they do will and 
believe that they can be healed from their disease, may 
obtain both the increase of that faith and the effecting of 
their whole health.” And ‘ *that grace is not denied when 
such a will as this is said to go before it, which seeketh 
only a physician, but is not of itself otherwise able to do 
anything. For as touching that place, as he hath distri- 
buted to every one the measure of faith, and other like 
testimonies, they would have them make for this, that he 
should be holpen that hath begun to will, but not that this 
also should be given unto him that he might will.” Prosper 
in his poems doth thus deliver it : 


τὸ Ego hereticum quidem Pelagianum posse sanari, et ipsius fidei augmentum 
te esse non credo; sed ita esse volo, ut οἱ totius sanitatis sue consequantur effec- 
nihil illius ad te transeat vel in te relin- tum. Hilar. Epist. ad Augustin. 
quatur erroris. Ibid. | 78 Nec negari gratiam, si precedere 

77 Consentiunt omnem hominem in  dicatur talis voluntas, que tantum medi- 
Adam periisse, nec inde quenquam posse — cum querat, non autem quicquam ipsa 
proprio arbitrio liberari; sed id conve- | jam yaleat. Nam illa testimonia, ut est 
niens asserunt veritati vel congruum prie- | illud, Sicut unicuique partitus est mensu- 
dicationi, ut cum prostratis et nunquam | yam fidei, et similia, ad id volunt valere, 
suis viribus surrecturis annunciatur obti- ut adjuvetur qui coeperit velle, non ut 
nende salutis occasio, eo merito, quo | etiam donetur ut velit. Ibid. 
voluerint et crediderint a suo morbo se 

Ge 


466 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 

*9Gratia qua Christi populus sumus, hoc cohibetur 
Limite vobiscum, et formam hane ascribitis ill: 
Ut cunctos vocet illa quidem invitetque; nec ullum 
Preeteriens, studeat communem adferre salutem 
Omnibus, et totum peccato absolvere mundum: 
Sed proprio quemque arbitrio parere vocanti, 
Judicioque suo mota se extendere mente 
Ad lucem oblatam; que se non subtrahat ulli, 
Sed cupidos recti juvet, illustretque volentes. 
Hine adjutoris Domini bonitate magistra 
Crescere virtutum studia; ut quod quisque petendum 
Mandatis didicit, jugi sectetur amore. 
Esse autem edoctis istam communiter equam 
Libertatem animis, ut cursum explere beatum 
Persistendo queant; finem effectumque petitum 
Dante Deo, ingeniis qui nunquam desit honestis. 
Sed quia non idem est cunctis vigor, et variarum 
Tilecebris rerum trahitur dispersa voluntas ; 
Sponte aliquos vitiis suecumbere, qui potuissent 
A lapsu revocare pedem stabilesque manere. 


Against these opinions St Augustine wrote his two books, 
of the Predestination of the Saints, and of the Gift of Per- 
severance, in the former whereof he hath this memorable 
passage among divers others: ‘“‘**Many hear the word of 
truth; but some do believe, others do contradict. There- 
fore these have a will to believe, the others have not. Who 
is ignorant of this? who would deny it? But seeing the 
will is to some prepared by the Lord, to others not, we 
are to discern what doth proceed from his mercy, and what 
from his judgment. That which Israel did seek, saith the 
Apostle, he obtained not; but the election hath obtained it, 
and the rest were blinded, Rom. xi. 7. Behold mercy and 
judgment ; mercy in the election which hath obtained the 
righteousness of God, but judgment upon the rest that were 


79 Prosper de Ingratis, cap. 10. 

80 Multi audiunt verbum veritatis; sed 
alii credunt, alii contradicunt. Volunt 
ergo isti credere, nolunt autem 111. Quis 
hoc ignoret ? quis hoc neget? Sed cum 
aliis preparetur, aliis non preparetur vo- 
luntas a Domino, discernendum est utique 
quid veniat de misericordia ejus, quid de 
judicio. Quod querebat Israel, ait Apo- 
stolus, hoc non est consecutus, electio 


autem consecuta est, ceteri vero excecati 
sunt, &c. Ecce misericordia et judicium ; 
misericordia in electione quz consecuta est 
justitiam Dei, judicium vero in ceteros 
qui exceecati sunt: et tamen illi, quia vo- 
luerunt, crediderunt ; illi, quia noluerunt, 
non crediderunt. Misericordia igitur et 
judicium in ipsis voluntatibus facta 
sunt. Augustin. de Preedestinat. Sanctor. 
cap. 6. 


ὙΠ] OF FREE-WILL. 
blinded: and yet the one, because they would, did believe ; 
the others, because they would not, did not believe. Mercy, 
therefore, and judgment were executed even upon the wills 
themselves.” Against the same opinions divers treatises were 
published by Prosper also, who chargeth these men with 
“Ὁ ‘nourishing the poison” of the Pelagian pravity by their 
positions; inasmuch as, first, “the beginning of salvation 
is naughtily. placed in man” by them: secondly, ““ The 
will of man is impiously preferred before the will of God; 
as if therefore one should be holpen because he did will, 
and did not therefore will because he was ‘holpen:” thirdly, 
‘* A man originally evil is naughtily believed to begin his 
receiving of good, not from the highest good, but from 
himself :” fourthly, “It is thought that God may other- 
wise be pleased than out of that which he himself hath 
bestowed.” But he maintaineth constantly, that both the 
beginning and ending of a man’s conversion is wholly to 
be ascribed unto grace; and that God effecteth this grace 
in us, “ not by way of counsel and persuasion only, 
but by an inward change and reformation of the mind; 
making up a new vessel of a broken one by a creating 
virtue.” 


*?Non hoe consilio tantum hortatuque benigno 
Suadens atque docens, quasi normam legis haberet 
Gratia; sed mutans intus mentem, atque reformans, 
Vasque noyum ex fracto fingens virtute creandi. 


The writers of principal esteem on the other side were 
“Johannes Cassianus and Faustus Rhegiensis or Reiensis, 
the former of which was encountered by Prosper in his 
book Contra Collatorem, the latter by Fulgentius, Joh. 
Maxentius, Czsarius, Johannes Antiochenus; as also by 
Gelasius and his Roman Synod of 70 Bishops the writings 
of them both were rejected amongst the books apocryphal. 


5! In istis Pelagianze pravitatis relliquiis 
non mediocris virulentiz fibr2 nutritur, si 
principium salutis male in homine collo- 
catur ; si divine voluntati impie voluntas 
humana prefertur, ut ideo quis adjuvetur 
quia voluit, non ideo quia adjuvatur velit ; 
si originaliter malus receptionem boni non 


a summo bono, sed a semetipso inchoare | 





male creditur; si aliunde Deo placetur, 
nisi ex eo quod ipse donaverit. Prosper 
in Epist. ad Augustin. 

82 Id. de Ingratis, cap. 14. 

83 Opuscula Cassiani, Presbyteri Gal- 
liarum, apocrypha. Opuscula Fausti 
Rhegiensis Galliarum apocrypha. Con- 
cil. Roman, τ. sub Gelasio. 

GG2 


A 


468 ANSWER TO A JESUIT’S CHALLENGE. [cHaP. 
And lastly, by the joimt authority both of the “See of Rome 
and of the French Bishops assembled in the second Council 
of Orange, in the year of our Lord 529, sentence was 
given against the Pelagians and semi-Pelagians in general, 
that their opinions touching grace and free-will were not 
agreeable to the Rule of the Catholic Faith; and _ these 
conclusions following, among sundry others, determined in 
particular : 

«Tf any doth say, that by man’s prayer the grace 
of God may be conferred, and that it is not grace itself 
which maketh that God is prayed unto by us, he contra- 
dicteth the Prophet Isaiah, or the Apostle saying the same 
thing, J was found of them that sought me not, and have 
been made manifest to them that asked not after me, 
Lsaiah axvir i, Rom, ox. 202” ιν 

“*6Tf any man defend, that God doth expect our will 
that we may be purged from sin, and doth not confess 
that this will of ours to be purged is wrought in us by 
the infusion and operation of the Holy Ghost, he resisteth 
the Holy Ghost, saying by Solomon, The will is pre- 
pared by the Lord, (Prov. viii. 35, according to the Seventy,) 
and the Apostle, preaching wholesomely, J¢ is God which 
worketh in you both to will and to do of his good pleasure, 
Philip: 1.13.” 

««“"Tf any man say that to us, without grace, believing, 


[®* Unde id nobis, secundum admoni- 
tionem et auctoritatem sedis Apostolicae, 
justum ac rationabile visum est, ut pauca 
capitula ab Apostolica nobis sede trans- 
missa, que ab antiquis patribus de sanc- 
tarum Scripturarum voluminibus in hac 
precipue causa collecta sunt, ad docendos 
eos qui aliter quam oportet sentiunt, ab 
omnibus observanda proferre, et manibus 
nostris subscribere deberemus. Prefat. 
Concil. Arausican. 11.—Quot Arausicani 
canones, tot sunt Catholice ecclesiz sta- 
bilite sententiz, a quibus absque pre- 
varicationis piaculo haud liceat fideli 
recedere. Barron. Addit. ad Tom. vit. 
ann, 529, in tomi x. appendice.* | 

85 Si quis invocatione humana gratiam 
Dei dicit posse conferri, non autem ipsam 





gratiam facere ut invocetur a nobis, con- 
tradicit Esaiea Prophete, vel Apostolo 
idem dicenti, Inventus sum a non que- 
rentibus me, palam apparui iis qui me 
non interrogabant. Concil. Arausican. 11. 
Can. 111. 

86 Si quis, ut a peccato purgemur, vo- 
luntatem nostram Deum exspectare conten- 
dit, non autem, ut etiam purgari velimus, 
per sancti Spiritus infusionem et operatio- 
nem in nobis fieri confitetur, resistit ipsi 
Spiritui sancto, per Salomonem dicenti, 
Preparatur voluntas a Domino, et Apo- 
stolo salubriter pradicanti, Deus est qui 
operatur in nobis et velle et perficere pro 
bona voluntate. Ibid. Can. 1v. 

87 Si quis sine gratia Dei credentibus, 
volentibus, desiderantibus, conantibus, 





* This note is inserted from the third edition.—Ep. 


X15} OF FREE-WILL. 469 
willing, desiring, endeavouring, labouring, watching, studying, 
asking, seeking, knocking, mercy is conferred by God; and 
doth not confess that it is wrought in us by the infusion 
and inspiration of the Holy Ghost, that we may believe, 
will, or do all these things as we ought; and doth make 
the help of grace to follow after man’s either humility or 
obedience, neither doth yield that it is the gift of grace 
itself that we are obedient and humble; he resisteth the 
Apostle, saying, What hast thou that thow hast not received ὃ 
(1 Cor. iv. 7,) and, By the grace of God I am that I am, 
ΠΟΥ xvii 107? 

«Ὁ ΤῸ is of God’s gift, both when we do think aright, 
and when we hold our feet from falsehood and unrighteous- 
ness. For as oft as we do good things, God worketh in 
us and with us, that we may work.” 

“There are many good things done in man which man_ 
doeth not. But man doeth no good things which God doth 
not make man to do.” 

«This also do we wholesomely profess and_ believe, 
that in every good work we do not begin, and are holpen 
afterwards by the mercy of God; but he first of all, no 
good merits of ours going before, inspireth into us both 
faith and the love of him, that we may both faithfully seek 
the sacrament of baptism, and after baptism, with his help, 
we may fulfil the things that are pleasing unto him.” 

Touching which last Canon we may note, first, for the 
reading, that in the tomes of the Councils set out by Binius, 
it is most notoriously corrupted. For where the Council 


laborantibus, vigilantibus, studentibus, | agimus, Deus in nobis atque nobiscum, 
petentibus, querentibus, pulsantibus no- | ut operemur, operatur. Can. rx. 
bis misericordiam dicit conferri divinitus; | ®” Multa in homine bona fiunt, que non 
non autem ut credamus, velimus, vel hec  facit homo. Nulla vero facit homo bona, 
omnia sicut oportet agere valeamus, per ᾿ς que non Deus prestet ut faciat homo. 
infusionem et inspirationem sancti Spiri- | Can. xx. 
tus in nobis fieri confitetur; et aut humi- — *’~_Hoe etiam salubriter profitemur et 
litati aut obedientie humane subjungit credimus, quod in omni opere bono non 
gratia adjutorium, nec ut obedientes et | nos incipimus, et postea per Dei miseri- 
humiles simus, ipsius gratia donum esse  cordiam adjuvamur ; sed ipse nobis, nullis 
consentit ; resistit Apostolo dicenti, Quid | praecedentibus bonis meritis, et fidem et 
habes quod non accepisti? et, Gratia Dei | amorem sui prius inspirat, ut et baptismi 
sum id quod sum. Can. vr. sacramenta fideliter requiramus, et post 
88 Divini est muneris, cum et recte _ baptismum cum ipsius adjutorio ea que 
cogitamus, et pedes nostros a falsitate et | sibi sunt placita implere possimus. Can. 
injustitia tenemus. Quoties enim bona — ult. 


470 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 


hath, Nullis precedentibus bonis meritis, ““ No good merits 
going before,” there we read, *' Multis precedentibus bonis 
meritis, ** Many good merits going before.” Secondly, for 
the meaning, that “ {πὸ Fathers understand grace to be 
given according to merits, when any thing is done by our 
own strength in respect whereof grace is given, although 
it be no merit of condignity;” as both Bellarmine himself 
doth acknowledge in the explication of the determination 
of the Palestine Synod against Pelagius, and in the case 
of the semi-Pelagians, as it is delivered by Cassianus, is 
most evident. For ‘ “the grace of God,” saith he, ‘ doth 
always so co-operate to the good part with our free-will, 
and in all things help, protect, and defend it, that some- 
time it either requireth or expecteth from it some endeavours 
of a good will, that it may not seem to confer its gifts 
upon one that is altogether sleeping and given to sluggish 
idleness, seeking occasions after a sort whereby, the dulness 
of human slothfulness being shaken off, the largeness of its 
bounty may not seem to be unreasonable, while it imparteth 
the same under the colour of a kind of desire and labour: 
yet so notwithstanding, that grace may always continue to 
be gracious and free, while to such kind of small and little 
endeavours with an inestimable largess it giveth so great 
glory of immortality, so great gifts of everlasting bliss.” 
«© 4Let human frailty, therefore, endeavour as much as it 
will, it cannot be equal to the retribution that is to 
come; neither by the labours thereof doth it so diminish 
God’s grace, that it doth not always continue to be given 


freely.” 


91 Concil. Tom. 11. part. 1. p. 639, edit. | segnitiei torpore discusso, non irrationa- 
Colon. ann. 1618. bilis munificentie sue largitas videatur, 

82 Gratiam secundum merita nostra dari | dum eam sub colore cujusdam desiderii 
intelligunt Patres, cum aliquid fit propriis | ac laboris impertit; et nihilominus gratia 
viribus, ratione cujus datur gratia, etiamsi | Dei semper gratuita perseveret, dum ex- 
non sit illud meritum de condigno. Bel- iguis quibusdam parvisque conatibus tan- 
larm. de Grat. et Lib. Arbitr. lib. vi.cap.5. | tam immortalitatis gloriam, tanta perennis 

55. Ita semper gratia Deinostro in bonam | peatitudinis dona, inzstimabili tribuit 
partem cooperatur arbitrio, atque in omni- | largitate. Jo. Cassian. Collat. x11. cap. 
bus illud adjuvat, protegit ac defendit, ut | 13. 
nonnunquam etiam ab eo quosdam conatus 94. Quantumlibet ergo enisa fuerit hu- 
bone voluntatis vel exigat vel exspectet, | mana fragilitas, future retributioni par 
ne penitus dormienti aut inerti otio disso- | esse non poterit; nec ita laboribus suis 
luto sua dona conferre videatur, occasiones | divinam imminuit gratiam, ut non semper 
quodammodo querens, quibus humane | gratuita perseveret. Ibid. 





xa] OF FREE-WILL. 471 


Where you may observe from what fountain the school- 
men did derive their doctrine of works preparatory, meriting 
grace by way of congruity, though not of condignity. For 
Cassianus, whom “Prosper chargeth, notwithstanding all this 
qualifying of the matter, to be a maintainer in very deed 
of that damned point of Pelagianism, that ‘‘ the grace of 
God was given according to our merits ;” Cassianus, I say, 
was a man that bare great sway in our monasteries, where 
his writings were accounted as the monks’ general rules ; 
and until the other day Faustus himself, who of all others 
most cunningly opposed the doctrine of St Augustine touch- 
ing grace and free-will, was accepted in the popish schools 
for a Reverend Doctor and a Catholic Bishop. Yea, the 
works of Pelagius himself were had in such account, that 
some of them (as his Epistle ad Demetriadem for example, 
and the Exposition upon St Paul’s Epistles, which are 
fraught with his heretical opinions,) have passed from hand 
to hand as if they had been written by St Jerome, and 
as such have been alleged against us by some of our ad- 
versaries in this very question of free-will. The less is it to 
be wondered that three hundred years ago, in the midnight 
of Popery, the profownd Doctor Thomas Bradwardin, then 
Chancellor of London, and afterwards Archbishop of Canter- 
bury, should begin his disputations of the Cause of God 
against Pelagius with this lamentable complaint: ‘ “ Behold, 
(I speak it with grief of heart touched inwardly), as in 
old time against one prophet of God there were found eight 
hundred and fifty prophets of Baal, unto whom an innu- 
merable company of people did adhere, so at this day, in 
this cause, how many, O Lord, do now fight with Pelagius 
for free-will against thy free grace, and against Paul, the 
spiritual champion of grace?” ‘For the whole world 
almost is gone after Pelagius into error. Arise, therefore, 

95. Prosper contra Collator. cap.3 et 17, | tiam tuam pugnant, et contra Paulum 
tomo vii. Oper. Augustini. pugilem gratie spiritualem ? Tho. Brad- 


96 Ecce enim, (quod non nisi tactus do- | wardin. Prefat. in libros de Causa Dei 
lore cordis intrinsecus refero), sicut olim | contra Pelag. 


contra unicum Dei prophetam octingenti 97 ‘Totus etenim pene mundus post Pe- 
et quinquaginta prophete Baal et similes | jagium abiit in errorem. Exsurge igitur, 
sunt reperti, quibus et innumerabilis po- | Domine, judica causam tuam; et susti- 


pulus adherebat; ita et hodie in hac  pnentem te sustine, protege, robora, conso- 
causa, quot, Domine, hodie cum Pelagio are, Ibid. 
pro libero arbitrio contra gratuitam gra- 


472 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 


O Lord, judge thine own cause; and him that defendeth 
thee, defend, protect, strengthen, and comfort.” To whose 
judgment I also now leave these ‘‘ “vain defenders,” or, 
as St Augustine rightly censureth them, ‘ deceivers,” and 
‘* puffers-up,” and ‘* presumptuous” extollers ‘ of free-will.” 





OF SVR Ray ES: 


In the last place we are told, that the Fathers of the 
unspotted Church of Rome did teach, that man ““ for his 
meritorious works receiveth, through the assistance of God’s 
grace, the bliss of everlasting happiness.” But our Chal- 
lenger, I suppose, will hardly find one Father, either of 
the spotted or unspotted Church of Rome, that ever spake 
so babishly herein as he maketh them all to do. <‘* That 
man, by the assistance of God’s grace, may do meritorious 
works,” we have read in divers authors, and in divers 
meanings. But after these works done, that a man should 
‘receive, through the assistance of God’s grace, the bliss 
of everlasting happiness,” is such a piece of gibberish as I 
do not remember that before now I have ever met withal, 
even in Babel itself. For with them that understand what 
they speak, assistance hath reference to the doing of the 
work, not to the receiving of the reward; and simply to 
say, that a man ‘ for his meritorious works” (taking merit 
here as the Romanists in this question would have it taken) 
ἐς receiveth, through God’s grace, the bliss of everlasting 
happiness,” is to speak flat contrarieties, and to conjoin 
those things that cannot possibly be coupled together. For 
that conclusion of Bernard is most certain, ‘*!There is no 
place for grace to enter, where merit hath taken possession,” 
because it is grounded upon the Apostle’s determination, 


“8 Liberi arbitrii defensores, imo de- | fensores, sed inflatores et praecipitatores 
ceptores quia inflatores, et inflatores quia | liberi arbitrii. Id. de Grat. et Lib. Arbitr. 
presumptores. Augustin. Epist. cv. ad | cap. 14. 

Sixtum. Vani, non defensores, sed infla- | 1 Non est in quo gratia intret ubi jam 
tores liberi arbitrii. Id. in opere postremo | meritum occupavit. Bernard. in Cantic. 
contra Julian. Pelagian. lib. ii. Non de- | Ser. uxvit. 


ὙΠ) OF MERITS. 473 


_ Rom. xi. 6, If it be of grace, it is no more of works, or 
else were grace no more grace. 

Neither do we therefore take away the reward, because 
we deny the merit, of good works. We know that in the 
keeping of God’s commandments there is great reward, 
Psalm xix. 11, and that unto him who soweth righteous- 
mess there shall be a sure reward, Prov. xi. 18. But the 
question is, whence he that soweth in this manner must 
expect to reap so great and so sure a harvest: whether 
from God’s justice, which he must do if he stand, as the 
Jesuits would have him do, upon merit; or from his mercy, 
as a recompence freely bestowed out of God’s gracious 
bounty, and not in justice due for the worth of the work 
performed. Which question, we think, the Prophet Hosea 
hath sufficiently resolved, when he biddeth us sow to our- 
selves in righteousness, and reap in mMERcy, Hosea x. 12. 
[*yea, and God himself in the very publication of the 
Decalogue, where he promiseth to shew Mercy wnto thou- 
sands of them that love him and keep his commandments. | 
Neither do we hereby any whit detract from the truth of 
that axiom, that God will give every man according to his 
works; for still the question remaineth the very same, 
whether God may not judge a man according to his works, 
when he sitteth upon the throne of grace, as well as when 
he sitteth upon the throne of justice? And we think here, 
that the Prophet David hath fully cleared the case in that 
one sentence, Psalm Lxii. 12, With thee, O Lord, is MERCY; 
for thow rewardest every one according to his work. 

Originally, therefore, and in itself, we hold that this 
reward proceedeth merely from God’s free bounty and mercy ; 
but accidentally, in regard that God hath tied himself by 
his word and promise to confer such a reward, we grant 
that it now proveth in a sort to be an act of justice; even 
as in forgiving of our sins, which in itself all men know 
to be an act of mercy, he is said to be faithful and just, 
(1 John i. 9); namely, in regard of the faithful performance 
of his promise. For a promise, we see, amongst honest men 
is counted a due debt; but the thing promised being free, 





* The sentence between brackets is omitted in the fourth edition. It is here printed 
from the third,—Ep, 


47 4 ANSWER ΤῸ A JESUII’S CHALLENGE. | CHAR. 


and on our part altogether undeserved, if the promiser did, 
not perform, and proved not to be se good as his word, 
he could not properly be said to do me wrong, but rather 
to wrong himself by impairing his own credit. And there- 
fore Aquinas himself confesseth, ‘‘*that God is not hereby 
simply made a debtor to us, but to himself, inasmuch as 
it is requisite that his own ordinance should be fulfilled.” 
Thus was Moses careful to put the children of Israel in 
mind touching the land of Canaan, which was a type of 
our eternal habitation in heaven, that it was a land of 
promise, and not of merit, which God did give them to 
possess, not for their righteousness, or for their upright 
heart, but that he might perform the word which he sware 
unto their fathers, Abraham, Isaac, and Jacob, Deut. ix. 5. 
Whereupon the Levites say, in their prayer unto God, 
Nehem. ix. 8, Jhow madest a covenant with Abraham, to 
give unto his seed the land of the Canaanites, and hast 
performed thy word, because thow art sust. Now, because 
the Lord had made a like promise of the crown of life to 
them that love him, (James i. 12,) therefore St Paul doth 
not stick in like manner to attribute this also to God’s 
justice: Henceforth, saith he, 2 'Tim. iv. 8, is laid up for me 
the crown of righteousness, which the Lord, the righteous 
Judge, shall give me at that day; and not to me only, 
but unto all them also that love his appearing. Upon 
which place Bernard, in his book of Grace and Free-will, 
saith most sweetly: ‘“?That therefore which Paul expecteth 
is a crown of righteousness, but of God’s righteousness, 
not his own. For it is just that he should give what he 
oweth, and he oweth what he hath promised; and this is 
the righteousness of God, of which the Apostle presumeth, 
the promise of God.” 

But this will not content our Jesuits, unless we yield 
unto them, ‘ ‘that we do as properly and truly merit 


2 Non sequitur, quod Deus efficiatur | autem quod pollicitus est; et hee est jus- 
simpliciter debitor nobis, sed sibi ipsi; | titia Dei, de qua presumit Apostolus, 
in quantum debitum est ut sua ordinatio | promissio Dei. Bernard. lib. de Gratia 
impleatur. Thom. 1. τι. Quest. cxiv. | et Libero Arbitrio. 

Art. 1, Ad. 3. 4 Nos tam proprie ac vere cum gratia 

3 Est ergo quam Paulus exspectat corona | Dei bene agentes premia mereri, quam 
justitie, sed justitie Dei, non sue. Jus- | sine illa male agentes supplicia meremur. 
tum quippeest ut reddatquod debet; debet | Jo. Maldonat. in Ezech. xviii. 20, 


XII. | OF MERITS. 475 
rewards when with the grace of God we do well, as we 
do merit punishments when without grace we do evil;” so 
saith Maldonat: that is to say, unless we maintain, ἐς that 
the good works of just persons do merit eternal life con- 
dignly, not only by reason of God’s covenant and acceptation, 
but also by reason of the work itself; so that in a good 
work proceeding from grace there may be a certain pro- 
portion and equality unto the reward of eternal life;” so 
saith Cardinal Bellarmine. For the further opening whereof, 
Vasquez taketh upon him to prove in order these three 
distinct propositions: first, “°That the good works of just 
persons are of themselves, without any covenant and accepta- 
tion, worthy of the reward of eternal life, and have an equal 
value of condignity to the obtaining of eternal glory:” se- 
condly, “*That no accession of dignity doth come to the 
works of the just by the merits or person of Christ, which 
the same should not have otherwise, if they had been done 
by the same grace, bestowed liberally by God alone without 
Christ :” thirdly, ‘‘*That God’s promise is annexed indeed 
to the works of just men, yet it belongeth no way to the 
reason of the merit; but cometh rather to the works, which 
are already not worthy only, but also meritorious.” Unto 


5 Opera bona justorum meritoria esse 
vitee zterne ex condigno, non solum ra- 
tione pacti et acceptationis, sed etiam 
ratione operis; ita ut in opere bono ex 
gratia procedente sit quadam proportio 
et equalitas ad premium vite eterne. 
Bellarm. de Justif. lib. v. cap.17. Non 
quod sine pacto et acceptatione non habeat 
opus bonum proportionem ad vitam zter- 
nam ex operis dignitate. Ibid. Detra- 
hitur de gloria Christi, si merita nostra 
sint ita imperfecta, ut non sint meritoria 
ex condigno, nisi ratione acceptationis 
Dei. In ipso cap. ibid. fine. Satis est 
proportionalis equalitas. Ibid. cap. 18. 
Modus futuri judicii erit secundum justi- 
tiam commutativam ; quoniam Deus non 
solum constituet proportionalem equali- 
tatem inter merita et premia, sed etiam 
absolutam equalitatem inter opera et mer- 
cedes. Ibid. cap. 14. Ubi opus est per 
se equale mercedi. Ibid. lib. i. cap. 21. 
Vere par mercedi. Ibid. lib. v. cap. 17. 
Non desunt qui censent esse meritoria ex 


condigno ratione operis, etiamsi nulla ex- 
staret divina conventio. Ita Cajetan, in 
Thom. part. 1. 11. Quest. cxiv. Art. 1, 


et Dominic. a Soto de Nat. et Grat. 
cap. 7. 
® Opera bona justorum ex seipsis, 


absque ullo pacto et acceptatione, digna 
esse remuneratione vite eterne ; et equa- 
lem valorem condignitatis habere ad con- 
sequendam eternam gloriam, Gabr. Vas- 
quez. Commentar. in Imam 2de, Quest. 
cxiv. Disput. CcXIV. cap. 4, init. 

7 Operibus justorum nullum digni- 
tatis accrementum provenire ex meritis 
aut persona Christi, quod alias eadem 
non haberent, si fierent ex eadem gratia 
a solo Deo liberaliter sine Christo collata. 
Ibid. init. cap. 7. 

8 Operibus justorum accessisse quidem 
divinam promissionem ; eam tamen nullo 
modo pertinere ad rationem meriti; sed 
potius advenire operibus, non tantum jam 
dignis sed etiam jam meritoriis. Ibid, 
init. cap, 8. 


476 ANSWER TO A JESUIT’S CHALLENGE. [ CHAR. 


all which he addeth afterwards this corollary: <‘ ‘Seeing 
the works of a just man do condignly merit eternal life, as 
an equal recompence and reward, there is no need that any 
other condign merit, such as is the merit of Christ, should 
come between, that eternal life might be rendered unto 
them. Yea, the merit of every just man hath somewhat 
peculiar in respect of the just man himself, which the merit 
of Christ hath not; namely, to make the man himself just 
and worthy of eternal life, that he may worthily obtain the 
same. But the merit of Christ, although it be most wor- 
thy to obtain glory of God for us, yet it hath not this 
efficacy and virtue, to make us formally just and worthy 
of eternal life; but men by virtue derived from him attain 
this effect in themselves. And so we never request of God 
by the merits of Christ, that the reward of eternal life may 
be given to our worthy and meritorious works; but that 
by Christ grace may be given unto us, whereby we may be 
enabled worthily to merit this reward.” In a word, ““ !Our 
merits,” saith he, ““ have this force in us, that they make us 
formally worthy of eternal life: the merits of Christ do not 
make us worthy formally, but Christ is worthy, in regard 
of them, to impetrate unto us whatsoever he requesteth for 
15." 

Thus doth Vasquez the Jesuit discover unto us to the 
full the mystery of this iniquity; with whom, for the better 
information of the English reader, we join our Rhemists, 
who deliver this as their Catholic doctrine: “ 'That all 
good works done by God’s grace after the first justification 


5. Cum opera justi condigne mereantur | sequuntur effectum homines in seipsis. 
vitam xternam tanquam equalem merce- | Et ita nunquam petimus a Deo per merita 
dem et premium, non opus est inter- | Christi, ut nostris dignis operibus et me- 
ventu alterius meriti condigni, quale est | ritoriis reddatur merces zterne vite; sed 
meritum Christi, ut eis reddatur vita eter- | ut per Christum detur nobis gratia, qua 
na: quinimo aliquid habet peculiare me-  possimus digne hance mercedem prome- 
ritum cujuscunque justi respectu ipsius | reri. Id. ibid. Disput. ccxx11. cap. 3, 
hominis justi, quod non habet meritum | num. 30, 31. 

Christi ; nempe reddere ipsum hominem 10 Merita nostra in nobis hane vim ha- 
justum et dignum eterna vita, ut eam | bent, ut reddant nos formaliter dignos 
digne consequatur: meritumautem Christi | vita eterna: merita autem Christi non 
licet dignissimum sit, quod obtineat a Deo | reddunt nos dignos formaliter, sed Chris- 
gloriam pro nobis ; tamen non habethanc | tus dignus est, qui propter illa nobis im- 
efficaciam et virtutem, ut reddat nos for- | petret quicquid ipse pro nobis petierit. 
maliter justos et dignos eterna vita; sed | Ibid. num. 32. 

per virtutem ab ipso derivatam hunc con- 1 Rhem. Annotat. in 2 Tim. iv. 6. 





x11. | OF MERITS. 477 


be truly and properly meritorious, and fully worthy of ever- 
lasting life; and that thereupon heaven is the due and just 
stipend, crown, or recompence, which God by his justice 
oweth to the persons so working by his grace. For he 
rendereth or repayeth heaven,” say they, “as a just judge, 
and not only as a merciful giver; and the crown which he 
payeth is not only of mercy, or favour, or grace, but also 
of justice.” And again, ““ that man’s works done by 
Christ’s grace do condignly or worthily deserve eternal 
joy;” so as “works can be none other but the value, 
desert, price, worth, and merit of the same.” Whereupon 
they put us in mind “that the “ word reward, which in 
our English tongue may signify a voluntary or bountiful 
gift, doth not here so well express the nature of the Latin 
word 'merces, or the Greek μισθός: which are rather the 
very stipend that the hired workman or journeyman cove- 
nanteth to have of him whose work he doth, and is a thing 
equally and justly answering to the time and weight of his 
travels and works, rather than a free gift.” 

This is that doctrine of merits, which from our very 
hearts we detest and abhor, as utterly repugnant to the 
truth of God and the common sense of 41] true-hearted 
Christians. The lesson which our Saviour taught his dis- 
ciples is far different from this, Luke xvii. 10, When ye 
have done all those things which are commanded you, say, 
We are unprofitable servants; we have done that which 
was our duty to do. And “if he be unprofitable,” saith 
St Jerome, ‘* who hath done all, what is to be said of him 
who could not fulfil them?” So likewise the Romans them- 
selves might remember that they were taught by St Paul 
at the beginning, that there is no proportion of condignity 
to be found betwixt not the actions only, but the passions 
also, of the saints, and the reward that is reserved for us in 
the world to come: For I reckon that the sufferings of 
this present time are not worthy to be compared with the 
glory which shall be revealed in us, saith he, Rom. viii. 18, 


12 Tidem in Lue. xx. 35. gratiam, et non secundum debitum. Bel- 
13 Tid. in 1 Cor. iii. 8. larmin. de Justific. lib. i. cap. 21. 
aS ebrde 


16 Si inutilis est, qui fecit omnia; quid 

'® Mercedem quandam esse dicimus, | de illo dicendum est, qui explere non 
que magis debetur ex gratia, quam ex potuit ἢ Hieronym. ad Ctesiphont. contra 
Justitia; sive que imputetur secundum | Pelag. 


| 
| 
| 
] 
| 


TO A JESUITS CHALLENGE. [| cHAP. 


478 ANSWER 
and Bernard thereupon: ‘Concerning the life eternal, 
we know that the sufferings of this time are not worthy 
to be compared with the future glory; no, not if one man 
did sustain them all. For the merits of men are not such 
that for them eternal life should be due of right, or God 
should do any injury if he did not give it. For to let 
pass that all merits are God’s gifts, and in that respect a 
man is for them made a debtor to God more than God to 
man; what are all merits in comparison of so great a glory ?” 
And St Ambrose long before him: ‘All those things 
which we suffer are too little and unworthy, for the pains 
whereof there should be rendered unto us so great a reward 
of good things to come, as shall be revealed in us when, 
being reformed according to the image of God, we shall 
merit,” or obtain, ‘* to see his glory face to face.” 

Where for the better understanding of the meaning of 
the Fathers in this point, we may further observe, that 
merits in their writings do ordinarily signify nothing but 
works, as in the alleged place of Bernard; and to merit, 
simply to procure or to attain, without any relation at all 
to the dignity either of the person or the work: as both in 
the last words of Ambrose is plainly to be seen; and in 
that passage of Bernard concerning children promoted to the 
prelacy, that they were “more glad they had escaped the 
rod than that they had merited,” that is, obtained, << the 


19 Verum quidem est, neque id me 
fugit, usurpari nonnunquam nomen me- 
riti, ubi nulla est ratio meriti, neque ex 
congruo, neque de condigno. Andr. 
Vega Defens. Concil. Tridentin. de Jus- 
tificat. lib. viii. cap. 8. Si aliquis voca- 
bulo promerendi usus est; aliter non in- 
tellexit, quam consecutionem de facto. 


17 De eterna vita scimus, quia non | 
sunt condigne passiones hujus temporis 
ad futuram gloriam ; nec, si unus omnes 
sustineat. Neque enim talia sunt homi- 
num merita, ut propter ea vita eterna de- 
beretur ex jure; aut Deus injuriam ali- 
quam faceret, nisi eam donaret. Nam, 
ut taceam quod merita omnia dona Dei 


sunt, et ita homo magis propter ipsa Deo 
debitor est, quam Deus homini; quid 
sunt merita omnia ad tantam gloriam ? 
Bernard. Serm. 1. in Annunciat. B. Ma- 
rie. 

18 Omnia que patimur minora sunt et 
indigna, quorum pro laboribus tanta re- 
pendatur futurorum merces bonorum, que 
revelabitur in nobis, cumad Dei imaginem 
reformati gloriam ejus facie ad faciem 





aspicere meruerimus. Ambros. Epist. 
XXII. 


Stapleton. Promptuar. Catholic. Fer. v. 
post Dominic. Passion. Vocabulum me- 
rendi apud veteres ecclesiasticos scriptores 
fere idem valet quod consequi, seu ap- 


stum idoneumque fieri ad consequendum. 


Georg. Cassand. Schol. in Hymnos Ec- 
clesiastic. p. 179. Oper. Vide Cochleum 
in Discuss. Confess. et Apolog. Artic. 
YORE 

20 Letiores interim quod virgas evase- 
rint, quam quod meruerint principatum. 
Bernard. Epist. ΧΙ . 


xu. | or 


preferment.” 


MERITS. 


479 


And therefore, as Tacitus writes of Agricola, 


that *'by his ‘ virtues he merited,” that is to say, incurred, 
“the anger of Caius Cesar;” so St Augustine saith, that 
he and his fellows for their good doings, at the hands of the 
Donatists, ‘* instead of thanks, merited,” that is, incwrred, 


“< the flames of hatred.” 


On the other side, the same Father 


affrmeth that St Paul “ *for his persecutions and blasphe- 
mies merited,” that is, fownd the grace, “to be named a 
vessel of election”; having reference to that in 1 Tim. 1. 18, 
Who was before a blasphemer, and a persecutor, and inju- 
rious; but I obtained mercy; where, instead of ἠλεήθην, 
which the vulgar Latin translateth misericordiam consecutus 
sum, “St Cyprian readeth misericordiam merui, “4 1 merited 


mercy.” 


Whereunto we may add that saying which is 


found also among the works of St Augustine, “ that “πὸ 
‘sinner should despair of himself, seeing Paul hath merited 
pardon;” and that of Gregory, “* Paul, when he went 
about to extinguish the name of our Redeemer upon earth, 


merited to hear his words from heaven ;’ 


by) 


as also that other 


strain of his concerning the sin of Adam, which is sung 
in the Church of Rome at the blessing of the taper: “" Ὁ 
happy sin that merited,” that is, fownd the favour, “ to 


have such and so great a Redeemer.” 


Howsoever, therefore, 


the ancient doctors may seem unto those that are not well 
acquainted with their language to speak of merits as the 
Romanists do, yet have they nothing common with them 
but the bare word; in the thing itself they differ as much 
from them every way as our Church doth. 

<< *8T can hardly be persuaded,” saith Origen, “that 


21 Jis virtutibus iram Caii Cesaris me- 
ritus. Tacit. in Vit. Jul. Agricole. 

22 Pro actione gratiarum flammas me- 
ruimus odiorum. Augustin. contra liter. 
Petilian. lib. 111, cap. 6. 

23 Pro persecutionibus et blasphemiis 
vas electionis meruit nominari. Id. de 
Predestinat. et Gratia. 

24 Cyprian. Epist. Lx x1i1.sect.11. Au- 
gustin. de Baptism. contra Donatist. lib. 
iv. cap. 5. 

25 Ut omnis peccator propterea de se 
non desperet, quia Paulus meruit indul- 
gentiam. Augustin. Serm. ΧΙ ΙΧ. de 
Tempore. ὃ 





56 Quid quod Paulus, cum Redempto- 
ris nomen in terra conaretur extinguere, 
ejus verba de ccelo meruit audire? Greg. 
Moral. in Job. lib. ix. cap. xvii. 

27 © felix culpa, que talem ac tantum 
meruit habere Redemptorem! Vide Jo- 
dec. Clicthovei, lib. de duab. Propositi- 
onib. Cerei Paschalis. 

°8 Vix mihi suadeo quod possit ullum 
opus esse, quod ex debito remunerationem 
Dei deposcat; cum etiam hoc ipsum, 
quod agere aliquid possumus vel cogitare 
vel proloqui, ipsius dono et largitione 
faciamus. Origen. lib. iv. in Epist. ad 
Rom. cap. iv. 


480 ANSWER TO A JESUIT’S CHALLENGE. | CHAP. 
there can be any work which may require the reward of 
God by way of debt, seeing this very thing itself, that we 


can do or think or speak anything, we do it by his gift 


and largess.” [*So betwixt the punishments for evil, and 
the rewards for good, doings Didymus maketh this dif- 
ference: that of the one “man himself is the cause; the 


other ‘‘man begetteth not, but God graciously bestoweth”: 
according to that fore-cited place of the Apostle, Rom. 
viii. 18.] |‘ * Wages indeed,” saith St Hilary, ‘< there ‘is 
none of gift, because it is due by work; but God hath given 
the same free to all men by the justification of faith.” 
«<31Whence should I have so great merit, seeing mercy 
is my crown?” saith St Ambrose. And again, ‘“ 22 Which 
of us can subsist without the mercy of God? What can we 
do worthy of the heavenly rewards? Which of us doth 
so rise up in this body, that he doth elevate his mind in 
such sort as he may continually adhere unto Christ? By 
what merit of man is it granted that this corruptible flesh 
should put on incorruption, and this mortal should put on 
immortality? By what labours, or by what enduring of 
injuries, can we abate our sins? The sufferings of this 
time are unworthy for the glory that is to come. Therefore 
the form of heavenly decrees doth proceed with men, not 
according to our merits, but according to God’s mercy.” 
St Basil, expounding those words of the Psalmist, Behold, 
the eye of the Lord is upon them that fear him, wpon them 


seratione subsistere ? 


29 Touro λέγει, OTL πατὴρ ἔσται πολ- 
λῶν γεννημάτων κακῶν, αἴτιος γενόμενος 
κολάσεων" τὰς δὲ ἀμοιβὰς τὰς θείας οὐκ 
ἄνθρωπος γεννᾷ, ἀλλὰ θεὸς χαρίζεται" οὐ 
γὰρ ἀξια τὰ παθήματα τοῦ νῦν καιροῦ 
πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆ- 
ναι εἰς ἡμᾶς. Didym. in Job. xv. 3d, in 
Catena MS. D. Augustini Lindselli. 

30 Merces quidem ex dono nulla est, 
quia debetur ex opere; sed gratuitam 
Deus omnibus ex fidei justificatione do- 
navit. Hilar. in Matth. Can. xx. 

31 Unde mihi tantum meriti, cui indul- 
gentia pro corona est? Ambros. in Ex- 
hortat. ad Virgines. 

82 Quis nostrum sine divina potest mi- 





Quid possumus 
dignum premiis facere ceelestibus ? Quis 
nostrum ita assurgit in hoc corpore, ut 
animum suum elevet, quo jugiter adhe- 
reat Christo? Quo tandem hominum 
merito defertur, ut hee corruptibilis caro 
induat incorruptionem, et mortale hoc in- 
duat immortalitatem ? Quibus laboribus, 
quibus injuriis, possumus nostra levare 
peccata? Indigne sunt passiones hujus 
temporis ad superventuram gloriam. Non 
ergo secundum merita nostra, sed secun- 
dum misericordiam Dei, ceelestium decre- 
torum in homines forma procedit. Id. 
in Psalm. exviii. Octonar. xx. Vide 
eund. de Bono Mortis, cap. 11. 





* From the third edition: wanting in the fourth.—Ep. 


X11. | OF MERITS. 481 
that hope in his mercy, Psalm xxxiii. 18, saith, that ‘ he 
doth hope in his mercy, “who, not trusting in his own good 
deeds, nor looking to be justified by works, hath the hope 
of his salvation only in the mercies of God.” And in his 
explication of those other words, Psalm exvi. 7, Return 
unto thy rest, O my soul; for the Lord hath dealt bounti- 
fully with thee: “« 5: Everlasting rest,” saith he, “is laid 
up for them that strive lawfully in this life; not to be ren- 
dered according to the debt of works, but exhibited by 
the grace of the bountiful God to them that trust in him.” 
‘© If we consider our own merits, we must despair,” saith 
St Jerome: and, ‘**When the day of judgment or death 
shall come, all hands will fail; because no work shall be 
found worthy of the justice of God.” Macarius the Egyp- 
tian Eremite in his 15th Homily writeth thus: ‘ * Touching 
the gift which Christians shall inherit, this a man may 
rightly say, that if any one, from the time wherein Adam 
was created unto the very end of the world, did fight against 
Satan and undergo afflictions, he should do no great matter 
in respect of the glory that he shall inherit; for he shall 
reign together with Christ world without end.” His 37th 
Homily is in the Paris edition of the works of * Marcus 
the Eremite, set out as the proem of his book of Paradise 
and the Spiritual Law. There Macarius exhorteth us, that 
“believing in Almighty God, we should with a simple 
heart and void of scrupulosity come unto him who bestoweth 


33 ‘O μὴ πεποιθὼς ἐπὶ τοῖς ἑαυτοῦ av- 37 TIpos τὸ δόμα οὖν ὃ μέλλουσι κλη- 


δραγαθήμασι, μηδὲ προσδοκῶν ἐξ ἔργων 
δικαιωθήσεσθαι, μόνην ἔχει πιὶν ἐλπίδα 
τῆς σωτηρίας ἐπὶ τοὺς οἰκτιρμοὺς τοῦ 
Θεοῦ. Basil. in Psalm xxxii. 

Ἢ [Ipoxeitac γὰρ ἀνάπαυσις αἰωνία 
τοῖς νομίμως τὸν ἐνταῦθα διαθλήσασι 
βίον, οὐ κατ᾽ ὀφείλημα τῶν ἔργων ἀπο- 
δεδομένη, ἀλλὰ κατὰ χαριν τοῦ μεγα- 
λοδώρου Θεοῦ τοῖς εἰς αὐτὸν ἠλπικόσι 
παρεχομένη. Id. in Psal. cxiv. et apud 
Anton. Meliss. part. 11. Serm. xcrir. 

85 Si nostra consideremus merita, de- 
sperandum est. Hieronym. lib. xvii. in 
Esai. cap. Lxiv. 

86 Cum dies judicii vel dormitionis ad- 
venerit, omnes manus dissolventur, &c. 
quia nullum opus dignum Dei justitia 
reperietur. Id. lib. vi, in Esai. cap. xiii. 





povomety τοῦτο av τις ὀρθῶς εἴποι, Hi 
ἕκαστος, ἀφ᾽ οὗ ἐκτίσθη 6 ᾿Αδὰμ ἕως τῆς 
συντελείας τοῦ κόσμου, ἐπολέμει πρὸς 
τὸν Σατανᾶν, καὶ ὑπέμεινε τὰς θλίψεις, 
οὐδὲν μέγα ἐποίει πρὸς τὴν δόξαν ἣν 
μέλλει κληρονομεῖν. συμβασιλεύσει γὰρ 
εἰς τοὺς ἀπεράντους αἰῶνας μετὰ Χριστοῦ. 
Macar. Homil. xv. 

38 Marc. Eremit. edit. Paris. ann. 1563. 
Nam in Micropresbitico Proemium illud 
non habetur; quippe quod Macarii con- 
stet esse, non Marci. 

39 Té παντοδυνάμῳ Θεῷ πιστεύσαντες, 
ἁπλῇ καὶ ἀπεριέργῳ καρδίᾳ προσέλθω.- 
μεν τῷ διὰ πίστεως THY μετουσίαν τοῦ 
πνεύματος χαριζομένῳ, καὶ οὐ διὰ πάρει- 
κασμοῦ πίστεως ἔργων. Macar: Homil, 
XXXVIT- 

HH 


482 ANSWER TO A JESUIT’S CHALLENGE. [cuar. 
the communion of the Spirit according to faith, and not 
according to the proportion of the works of faith.” Where 
Johannes Picus, the Popish interpreter of Marcus, giveth 
us warning in his margin, that ‘‘ this clause is to be under- 
stood of a lively faith;” but concealeth his own faithlessness 
in corrupting of the text, by turning “ the works of faith” 
into ‘ the works of nature ;” for ov διὰ παρεικασμοῦ πίστεως 
ἔργων is by his Latin translation, which is to be seen in 
“Bibliotheca Patrum, as much to say as, Non ex propor- 
tione operum nature. 

There is a treatise extant of the said Marcus, περὶ τῶν 
οἰομένων εξ ἔργων δικαιοῦσθαι, ““ touching those who think 
to be justified by their works;” where he maketh two sorts 
of men, *'that “ miss both of them the kingdom” of heaven: 
the one, “such as do not keep the commandments, and 
yet imagine that they believe aright;” the other, “ such as 
keeping the commandments, do expect the kingdom as a 
wages due unto them.” For “ “the Lord,” saith he, ‘* willing 
to shew that all the commandments are of duty to be per- 
formed, and that the adoption of children is freely given 
to men by his blood, saith, When you have done all things 
that are commanded you, then say, We are unprofitable 
servants, and we have done that which was our duty to 
do. Therefore the kingdom of heaven is not the hire of 
works, but the grace of the Lord prepared for his faithful 
servants.” This sentence is repeated in the very selfsame 
words by “Hesychius in his book of Sentences written to 
Thelasius. The like sayings also hath St Chrysostom: 


<¢44Njo man sheweth such a conversation of life, that he 


40 Bibliothec. Patr. Tom. tv. p. 935. | σιν. Ὅταν πάντα ποιήσητεπροστεταγμέ- 


B. edit. Colon. et in ipsa Greco-Latina 
editione que nuperrime prodiit Parisiis, 
ann. 1624, Tom. 1. p. 874. 

41 Τινὲς μὴ ποιοῦντες Tas ἐντολὰς 
πιστεύειν ὀρθῶς νομίζουσι" τινὲς δὲ ποι- 
οὔντες, ὡς μισθὸν ὀφειλόμενον, τήν βασι- 
λείαν ἐκδέχονται" ἀμφότεροι δὲ τῆς βασι- 
Marc. Eremit. de 
his qui putant ex operibus justificari, cap. 
17, et ex eo Anastasius Sinaita, vel Nice-. 


nus, Quest. 1. p. 16, edit. Ingolstad. 
42 " 


λείας ἀπεσφάλησαν. 


O Κύριος πᾶσαν ἐντολὴν ὀφειλο- 
μένην δεῖξαι θέλων, τιὶν δὲ υἱοθεσίαν idiw 
αἵματι δεδωρημένην τοῖς ἀνθρώποις, φη- 


να ὑμῖν,τότε εἴπατε, Δοῦλοι ἀχρεϊοιἔσμεν, 
καὶ ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν- 
διὰ τοῦτο οὐκ ἔστι μισθὸς ἔργων ἡ βασιλεία 
τῶν οὐρανῶν, ἀλλὰ χάρις δεσπότου πιοα- 
τοῖς δούλοις ἡτοιμασμένη. Id. 1014. 68}. 2. 
48. Hesyc. Presb. 
Centur. 1. sect. 79. 
44 Οὐδεὶς τοιαύτην ἐπιδείκνυται πολι- 


in Ἀντιῤῥητικοῖς, 


τείαν ὥστε βασιλείας ἀξιωθῆναι, ἀλλὰ 
τῆς αὐτοῦ δωρεᾶς ἐστι τὸ πᾶν. διὰ τοῦτό 
φησιν, Ὅταν πάντα ποιήσητε, λέγετε 
ὅτι ἀχρεῖοι δοῦλοι ἔσμεν" ἃ yap ὠφείλο- 
μεν ποιῆσαι, πεποιήκαμεν. Chrysost, in 
Epist. ad Coloss. Homil. 11. 


xan. OF MERITS. 483 


may be worthy of the kingdom; but this is wholly of the 
gift of God. Therefore he saith, When ye have done all, 
say, We are unprofitable servants; for what we ought to 
do, we have done.” ““ * Although we did die a thousand 
deaths, although we did perform all virtuous actions, yet 
should we come short by far of rendering anything worthy 
of those honours which are conferred upon us by God.” 
*** Although we should do innumerable good deeds, it is 
of God’s pity and benignity that we are heard; although 
we should come unto the very top of virtue, it is of mercy 
that we are saved.” “For, “ although we did innumerable” 
works of mercy, yet would it be of “ the benignity of grace, 
that for such small and mean matters should be given so 
great a heaven and a kingdom, and such an_honour;” 
““whereunto nothing we do can have equal correspondence. 
«ς Tet the merit of men be excellent; let him observe the 
rights of nature, let him be obedient to the commandments 
of the laws, let him fulfil his faith, keep justice, exercise 
virtues, condemn vice, repel sins, shew himself an example 
for others to imitate: if he have performed anything, it is 
little; whatsoever he hath done is small; for all merit is 
short. Number God’s benefits if thou canst, and then con- 
sider what thou dost merit. Weigh thine own deeds with 
the heavenly benefits, ponder thine own acts with the divine 
gifts, and thou wilt not judge thyself worthy of that which 
thou art, if thou understandest what thou dost merit.” 
Whereunto we may add the exhortation made by St Antony 


45 Kav yap μυριάκις ἀποθάνωμεν. Kav 48°He οὐδὲν ἂν γένοιτο ἴσον. Id. in 
πᾶσαν ἀρετὴν ἐπιδειξώμεθα, οὐδὲ τὴν | Psalm. ν. 
ἀξίαν τὸ πολλοστὸν ἀποδεδώκαμεν τῶν 49 Sit licet excellens hominum meri- 
εἰς ἡμᾶς ὑπηργμένων παρὰ τοῦ Θεοῦ | tum, sit nature jura conservans, sit legum 
τιμῶν. Id. de Compunctione, ad Ste- | jussis obtemperans; impleat fidem, jus- 
lechium. Tom. vt. edit. Savil. p. 157. titiam teneat, virtutes exerceat, damnet 

46 Κἀν γὰρ μυρία κατορθώσωμεν, ἀπὸ | Vitia, peccata repellat, semet exemplum 
οἰκτιρμῶν ἀκουόμεθα καὶ φιλανθρωπίας. | imitantibus prebeat; si quid gesserit, 
κἂν πρὸς αὐτὴν ἀνέλθωμεν τῆς ἀρετῆς | parum est; quicquid fecerit, minus : 
τὴν κορυφὴν, ἀπὸ ἐλέους σωζόμεθα. Id. | omne enim meritum breve est. Numera 
in Psalm iv. ibidemque ex eo Nicetas | beneficia si potes, et tunc considera quid 


Serronius. mereris. Cum beneficiis ceelestibus tua 
47 Kav yap μυρία wor πεποιηκότες, | facta perpende; cum divinis muneribus 
χάριτός ἐστιν ἡ φιλοτιμία, TO ἀντὶ μι- | actus proprios meditare; nec dignum te 


κρῶν οὕπω καὶ εὐτελῶν οὐρανὸν τοσοῦτον judicabis eo quod fueris, si intelligas 
καὶ βασιλείαν καὶ τηλικαύτην αὐτοῖς | quid mereris. Serm. de primo homine 
δοθῆναι τιμήν. Id. in Matth. Homil. | prelato omni creature, Tom. τ. Oper. 
1 ΧΧΙΧ. edit. Grec, vel Lxxx. Latin. | Chrysost. 





HH 2 


484 ANSWER TO A JESUIT’S CHALLENGE. [cHAP. 
to his monks in Egypt: ‘‘ °° The life of man is most short 
being measured with the world to come; so that all our 
time is even nothing in comparison of everlasting life. And 
every thing in this world is sold for that which it is worth, 
and one giveth equal in exchange of equal; but the promise 
of everlasting life is bought for a very little matter. Where- 
fore, my sons, let us not wax weary, nor think that we stay 
long or perform some great thing; for the sufferings of this 
present time are not worthy to be compared with the glory 
which shall be revealed in us. Neither when we look upon 
the world, let us think that we have forsaken any great 
matters. For all this earth is but a very little thing in 
comparison of the whole heaven. ‘Therefore, although we 
had been lords of the whole earth and did forsake the 
whole earth, that would be nothing worthy to be compared 
with the kingdom of heaven. For as if one would neglect 
one piece of brass, that he might gain a hundred pieces of 
gold; so he who is lord of the whole earth and forsaketh it, 


should but forego a little and receive a hundred-fold.” 
Such another exhortation doth St Augustine also make 
unto his hearers: ‘*°!When thou dost consider,” saith he, 


50 "OX\ws ὁ τῶν ἀνθρώπων Bios Bpa- 


χύτατός ἐστι, μετρούμενος πρὸς ποὺς 
μέλλοντας αἰῶνας" ὥστε καὶ πάντα τὸν 
χρόνον ἡμῶν μηδὲν εἶναι πρὸς τὴν αἰώνιον 
ζωήν. καὶ πᾶν μὲν πρᾶγμα ἐν τῷ κόσμῳ 
τοῦ ἀξίου πιπράσκεται. καὶ ἴσον ἴσῳ τις 
Ε , Ἔα κα " - 
ἀντικαταλλάσσει. ἡ δὲ ἐπαγγελία τῆς 
sen 7 a. BG ἦτε τῇ , 
αἰωνίου ζωῆς ὀλίγου τινὸς ayopateTat, 
ἅς. 
», ΄ n , " ~ 
νομίζωμεν χρονίζειν, ἢ μέγα τὶ ποιεῖν. 
οὐ γὰρ ἀξια τὰ παθήματα ποῦ νῦν καιροῦ 
πρὸς tiv μέλλουσαν ἀποκαλυφθῆναι εἰς 
ἡμᾶς δόξαν. μηδὲ εἰς τὸν κόσμον βλέπον- 
τες νομίζωμεν μεγάλοις τισὶν ἀποτετά- 
χθαι. καὶ γὰρ καὶ αὐτὴ πᾶσα ἡ γῆ βρα- 
χυτάτη πρὸς ὅλον τὸν οὐρανόν ἐστιν" εἰ 


ὥστε. τέκνα, μὴ ἐκκάμωμεν, μηδὲ 


τοίνυν καὶ πάσης τῆς γῆς κύριοι ἐτυγχά- 
νομεν, καὶ ἀπετασσόμεθα τῇ γῇ πάσῃ, 
οὐδὲν ἄξιον ἦν πάλιν πρὸς τὴν βασιλείαν 
τῶν οὐρανῶν. ὡς γὰρ εἴτις καταφρονήσειε 
μιᾶς χαλκῆς δραχμῆς. ἵνα κερδήσῃ χρυσᾶς 
δραχμὰς ἑκατόν" οὕτως ὁ πάσης τῆς γῆς 
κύριος WY, καὶ ἀποτασσόμενος αὐτῇ, ὀλί- 
γον ἀφίησι, καὶ ἑκατονταπλασίονα λαμ- 
βάνει. Athanas. Vit. Antonii, p. 25. 

Ὁ. Cum attenderis quid sis accepturus, 





omnia tibi erunt vilia que pateris, nec’ 
digna zstimabis pro quibus illud accipias. 
Miraberis tantum dari pro tanto labore. 
Nam utique, fratres, pro eterna requie 
labor eternus subeundus erat. A®ternam 
felicitatem accepturus, zternas passiones 
sustinere deberes. Sed si eternum susti- 
neres laborem, quando venires ad #ternam 
felicitatem ? Ita fit, ut necessario tem- 
poralis sit tribulatio tua, qua finita venias 
ad felicitatem infinitam. Sed plane, fra- 
tres, posset esse longa tribulatio pro eterna 
felicitate: verbi gratia, ut quoniam feli- 
citas nostra finem non habebit; miseria 
nostra, et labor noster, et tribulationes 
nostre diuturne essent. Nam etsi mille 
annorum essent; appende mille annos 
contra zternitatem. Quid appendis cum 
infinito quantumcunque finitum ἢ Decem 
millia annorum, decies centena millia, si 
dicendum est, et millia millium, que 
finem habent, cum eternitate comparari 
non possunt. Hue accedit, quia non so- 
lum temporalem voluit laborem tuum 
Deus, sed etiam brevem. August. in 
Psal, xxxvi. Cone. τι. 


X11. ] OF MERITS. 485 


** what thou art to receive, all the things that thou sufferest 
will be vile unto thee, neither wilt thou esteem them worthy 
for which thou shouldest receive it. Thou wilt wonder 
that so much is given for so small a labour. For indeed, 
brethren, for everlasting rest everlasting labour should be 
undergone; being to receive everlasting felicity, thou oughtest 
to sustain everlasting sufferings. But if thou shouldest 
sustain everlasting labour, when shouldest thou come to 
everlasting felicity? So it cometh to pass, that thy tribu- 
lation must of necessity be temporal, that it being finished, 
thou mayest come to infinite felicity. But yet, brethren, 
there might have been long tribulation for eternal felicity : 
that, for example, because our felicity shall have no end, 
our misery, and our labour, and our tribulations should be 
of long continuance. For admit, they should continue a thou- 
sand years; weigh a thousand years with eternity. Why 
dost thou weigh that which is finite, be it never so great, 
with that which is infinite? Ten thousand years, ten hun- 
dred thousand, if we should say, and a thousand thousand, 
which have an end, cannot be compared with eternity. This 
then thou hast, that God would have thy labour to be not 
only temporal, but short also.” And therefore doth the same 
Father every where put us in mind, that God is become 
our debtor, not by our deservings, but by his own gracious 
promise: ‘¢ Man,” saith he, ‘is faithful when he believeth 
God promising; God is faithful when he performeth that 
which he hath promised unto man. Let us hold him a 
most faithful debtor, because we have him a most merciful 
promiser. For we have not done him any pleasure, or lent 
any thing to him, that we should hold him a debtor, seeing 
we have from himself whatsoever we do offer unto him, 
and it is from him whatsoever good we are.” ‘* * We have 
not given any thing therefore unto him, and yet we hold 
him a debtor. Whence a debtor? because he is a promiser. 


52 Fidelis homo est credens promittenti | et ex illo sit quicquid boni sumus. Id.in 
Deo ; fidelis Deus est exhibens quod pro- | Psal. xxxii. Conc. 1. 
misit homini. Teneamus fidelissimum 53 Ergo non ei aliquid dedimus, et te- 
debitorem, quia tenemus misericordissi- | nemus debitorem. Unde debitorem ? quia 
mum promissorem. Neque enim aliquid | promissor est. Non dicimus Deo, Do- 
ei commodavimus, aut mutuum commen- mine, redde quod accepisti, sed, Redde 


davimus, ut teneamus eumdebitorem,cum | quod promisisti. Id. ibid. et in’ Psal. 
ab illo habeamus quicquid illi offerimus, | LXxxxiii. ‘ 


486 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
We say not unto God, Lord, pay that which thou hast 
received, but, Pay that which thou hast promised.” ‘Be 
thou secure, therefore; hold him as a debtor, because thou 
hast believed in him as a promiser.” ‘ *God is faithful, 
who hath made himself our debtor, not by receiving any 
thing from us, but by promising so great things to us. 
For to men hath he promised divinity, to those that are 
mortal immortality, to sinners. justification, to abjects glori- 
fication. Whatsoever he promised, he promised to them that 
were unworthy, that it might not be promised as wages for 
works, but being grace, might according to the name be 
graciously and freely given; because that even this very 
thing, that one doth live justly, so far as a man can live 
justly, is not a matter of man’s merit, but of the gift of 
God.” Therefore, ‘‘ in those things which we have already, 
let us praise God as the giver; in those things which as 
yet we have not, let us hold him our debtor. For he is 
become our debtor, not by receiving any thing from us, 
but by promising what it pleased him. For it is one thing 
to say to a man, Thou art debtor to me, because 1 have 
given to thee; and another thing to say, Thou art debtor 
to me, because thou hast promised me. When thou sayest, 
Thou art debtor to me, beause I have given to thee, a 
benefit hath proceeded from thee, though lent, not given; 
but when thou sayest, Thou art debtor to me, because 
thou hast promised me, thou gavest nothing to him, and 


Sed noli ti- 
Id. in Psal. 


zterno labore recte emitur. 
mere, misericors est Deus. 


54 Securus ergo esto; tene debitorem, 
quia credidisti in promissorem. Id. in 


Psal. Lxxxiii. circa finem. 

55 Fidelis Deus qui se nostrum debito- 
rem fecit, non aliquid a nobis accipiendo, 
sed tanta nobis promittendo, &c. Promisit 
enim hominibus divinitatem, mortalibus 
immortalitatem, peccatoribus justificatio- 
nem, abjectis glorificationem. Quicquid 
promisit, indignis promisit, ut non quasi 
operibus merces promitteretur, sed gratia 
a nomine suo gratis daretur; quia et hoc 
ipsum quod juste vivit, in quantum homo 
potest juste vivere, non meriti humani, 
sed beneficii est divini. Id. in Psal. εἶχ. 
circa init. Quanto labore digna est requies 
que non habet finem. Si verum vis com- 
putare et verum judicare, eterna requies 


xciii. 

56 In his que jam habemus, landemus 
Deum largitorem; in his que nondum 
habemus, teneamus debitorem. Debitor 
enim factus est, non aliquid a nobis acci- 
piendo, sed quod ei placuit promittendo.. 
Aliter enim dicimus homini, Debes mihi, 
quia dedi tibi; et aliter dicimus, Debes 
mihi, quia promisisti mihi. Quando dicis, 
Debes mihi, quia dedi tibi, a te processit 
beneficium, sed mutuatum, non donatum ; 
quando autem dicis, Debes mihi, quia pro- 
misisti mihi, tu nihil dedisti, et tamen 


exigis. Bonitas enim ejus qui promisit, 
dabit, ἄς. Id. de Verbis Apostoli, Serm. 
XVI. 


ES 


ΣΙ ] OF MERITS. 487 


yet requirest of him. For the goodness of him that hath 
promised will give it, &c.” 

“© °"The salvation of men depends upon the sole mercy 
of God,” saith Theodoret ; “‘ for we do not obtain it as the 
wages of our righteousness, but it is the gift of God’s 
goodness.” <“* **'The crowns do excel the fights, the rewards 
are not to be compared with the labours; for the labour 
is small, but great is the gain that is hoped for. And 
therefore the Apostle, Rom. viii. 18, called those things that 
are looked for not wages, but glory; and Rom. vi. 23, *not 
wages, but grace. For although a man should perform 
the greatest and most absolute righteousness, things eternal 
do not answer temporal labours in equal poise.” The same 
for this point is taught by St Cyril of Alexandria, that 
<< the crown” which we are to receive doth “ much surpass 
the pains” which we take for it. And the author of the 
book of the Calling of the Gentiles, attributed unto Prosper, 
observeth out of the parable, Matt. xx. 9, that God bestoweth 
eternal life on those that are called at the end of their days, 
as well as upon them that had laboured longer; ‘ °'not as 
paying a price to their labour, but pouring out the riches 
of his goodness upon them whom he had chosen without 
works, that even they also who have sweat with much labour, 
and have received no more than the last, might understand 
that they did receive a gift of grace, and not a due wages 
for their works.” 

This was the doctrine taught in the Church for the 
first five hundred years after Christ, which we find main- 
tained also in the next five hundred. ‘If the King of 


5 Ἢ τῶν ἀνθρώπων σωτηρία μόνης 
ἤρτηται τῆς θείας φιλανθρωπίας" οὔτε 
yap μισθὸν δικαιοσύνης ταύτην καρπού- 
μεθα, ἀλλὰ τῆς θείας ἐστὶν ἀγαθότητος 
δῶρον. MSS. Bibl. Bodleian. et nostre 
Theodor. in Sophoni. cap. 3. 

58 Superant certamina corone, non com- 
parantur cum laboribus remunerationes ; 
labor enim parvus est, sed magnum lucrum 
speratur. Et propterea non mercedem, sed 
gloriam yocavit ea que exspectantur. Id. 
in Roman. viii. 18. 

59 Hic non dicit mercedem, sed gratiam. 
Ktsi quis enim summam et absolutam jus- 
titiam prestiterit ; temporalibus laboribus 


eterna in «equilibrio non respondet. Id. 
in Roman. vi. ult. 

60 ἸΠΙολὺ τοῦ στεφάνου τοὺς πόνους 
ὑπερανίσχοντος. Cyril. Alexandrin. Hom. 
Paschal. 1v. 

61 Non labori pretium solvens, sed divi- 
tias bonitatis sue in eos, quos sine operibus 
elegit, effundens ; ut etiam hi qui in multo 
labore sudarunt, nec amplius quam no- 
vissimi acceperunt, intelligant donum se 
gratia, non operum accepisse mercedem. 
Prosper de Vocat. Gent. lib. i. cap. 17. 

62 Meritum meum Regnator ceelestis si 
attenderet, aut exigua bona adipiscerer, 
aut magna supplicia; et meiidoneus esti- 


488 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 
heaven should regard my merit,” saith Ennodius, bishop of 
Pavia, ‘either I should get little good, or great punish- 
ments; and judging of myself rightly, whither I could not 
come by merits, I would not tend in desire. But thanks 
be to him, who, that we may not be extolled, doth so cut 
off our offences, that he bringeth our hope unto, better 
things.” Our glorification, saith Fulgentius, ‘* is not un- 
justly called grace; not only because God doth bestow his 
own gifts upon his own gifts, but also because the grace 
of God’s reward doth so much there abound, as that it 
exceedeth incomparably and unspeakably all the merit of 
the will and work of man, though good, and given from 
God.” For, ““ “although we did sweat,” saith he who 
beareth the name of Eusebius Emissenus, or Gallicanus, 
‘‘ with all the labours of our soul and body, although we 
were exercised with all the strength of obedience, yet shall 
not we be able to recompense and offer any thing worthy 
in merit for the heavenly good things. The offices of this 
present life cannot be compared with the joys of the life 
eternal. Although our members be wearied with watchings, 
although our faces wax pale with fastings, yet the sufferings 
of this time will not be worthy to be compared with the 
future glory which shall be revealed in us. Let us knock, 
therefore, dearly beloved, as much as we can, because we 
cannot as much as we ought: the future bliss may be 
acquired, but estimated it cannot be.” 

«6 Albeit thou hadst good deeds equal in number to 


mator, quo meritis pervenire non poteram, 
voto non tenderem. Sed gratias illi, qui 
delicta nostra sic ne extollamur resecat, 
ut spem ad letiora (a/. latiora) perducat. 
Ennod. Ticinens. lib. ii. Epist. x. ad Faust. 

68 Gratia autem etiam ipsa ideo non 


num merito pro celestibus bonis compen- 
sare et offerre valebimus. Non valent 
vite presentis obsequia zterne vite gau- 
diis comparari. Lassescant licet membra 
vigiliis, pallescant licet ora jejuniis, non 
erunt tamen condigne passiones hujus 


injuste dicitur, quia non solum donis suis 
Deus dona sua reddit; sed quia tantum 
etiam ibi gratia divine retributionis ex- 
uberat, ut incomparabiliter atque ineffa- 
biliter omne meritum, quamvis bone et 
ex Deo datz, humane voluntatis atque 
operationis excedat. Fulgent. ad Moni- 
mum, lib. i. cap. 10. 

°4 Totis licet et anime et corporis labo- 
ribus desudemus, totis licet obedientize 
viribus exerceamur, nihil tamen condig- 


temporis ad futuram gloriam que revela- 
bitur in nobis. Pulsemus ergo, carissimi, 
in quantum possumus, quia non possumus 
quantum debemus: futura beatitudo ac- 
quiri potest, zstimari non potest. Euseb. 
Emissen. vel Gallican. ad Monachos, 
Ser. 111. 

6 Ισάώριθμα τοῖς ἄστροις ἂν κτήσῃ 
κατορθώματα, οὐδέποτε νικήσεις τὴν τοῦ 
Θεοῦ ἀγαθότητα. ὅσα γὰρ ἄν τις προσε- 


νέγκη Θεῶ, ἐκ τῶν αὐτοῦ Ta αὑτοῦ προσ- 
4 25 


x11. | OF MERITS. 489 


the stars,” saith Agapetus the Deacon to the Emperor 
Justinian, ‘ yet shalt thou never go beyond the goodness 
of God. For whatsoever any man shall bring unto God, 
he doth but offer unto him his own things out of his own 
store; and as one cannot outstrip his own shadow in the 
sun, which preventeth him always, although he make never 
so much speed, so neither can men by their good doings 
outstrip the unmatchable bounty of God.” ‘All the 
righteousness of man,” saith Gregory, ‘‘is convicted to be 
unrighteousness, if it be strictly judged. It needeth, there- 
fore, prayer after righteousness, that that which being sifted 
might fail, by the mere pity of the Judge might stand for 
good. Let him therefore say, Although I had any righteous 
thing, I would not answer, but I would make supplica- 
tion to my Judge, Job ix. 15; as if he should more plainly 
confess and say, Albeit I did grow up unto the work of 
virtue, I should be enabled unto life, not by merits, but 
by pardon.” But you will say, “If this bliss of the 
saints be mercy, and is not obtained by merits, how shall 
that stand which is written, And thow shalt render unto 
every one according to his works? If it be rendered 
according to works, how shall it be accounted mercy ? 
But it is one thing to render according to works, and 
another thing to render for the works themselves. For 
when it is said, according to works, the quality itself of 
the works is understood, that whose works appear good, 


φέρει αὐτῷ. καὶ ws οὐκ ἔστιν ὑπερβῆναι 67 Quod si illa sanctorum felicitas mise- 
τὴν ἰδίαν ἐν τῶ ἡλίῳ σκιὰν, προλαμβά- | ricordia est, et non meritis acquiritur, ubi 
νουσαν ἀεὶ καὶ τὸν λίαν ἐπειγόμενον, | erit quod scriptum est, Et tu reddes uni- 
οὕτως οὐδὲ THY ἀνυπέρβλητον τοῦ Θεοῦ | cuique secundum opera sua? Si secun- 
χρηστότητα Tats εὐποιΐαις ὑπερβήσονται | dum opera redditur, quomedo misericordia 
ἄνθρωποι. Agapet. Diacon. Parenes. ad | estimabitur? Sed alind est secundum 
Justinian. sect. 43. opera reddere, et aliud propter ipsa opera 
6° Ut enim sepe diximus, Omnis hu- | reddere. In eo enim quod secundum opera 
mana justitia injustitia esse convincitur, | dicitur, ipsa operum qualitas intelligitur ; 
si districte judicetur. Prece ergo post | ut cujus apparuerint bona opera, ejus sit 
justitiam indiget, ut que succumbere | et retributio gloriosa. Illi namque beate 
discussa poterat, ex sola Judicis pietate | vite in qua cum Deo et de Deo vivitur, 
convalescat, &c. Dicat ergo, Quietiamsi | nullus potest equari labor, nulla opera 
habuero quippiam justum, non responde- | comparari; presertim cum Apostolus di- 
bo, sed meum Judicem deprecabor ; velut, | cat, Non sunt condigne passiones hujus 
si apertius fateatur, dicens, Etsi ad opus | temporis ad futuram gloriam que revela- 
virtutis excrevero, ad vitam non ex meri- | bitur in nobis. Id, in Psal. Peenitent, ναὶ. 
tis, sed ex venia conyalesco. Gregor. | vers. 9. 
Moral. in Job, lib, ix. cap, 14. 





490 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
his reward may be glorious. For unto that blessed life, 
wherein we are to live with God and by God, no labour 
can be equalled, no works compared, seeing the Apostle 
saith, The sufferings of this present time are not worthy 
to be compared with the glory which shall be revealed in 
us.” By the righteousness of works no man shall be 
saved, but only by the righteousness of faith,” saith Bede. 
And therefore ‘*°no man should believe, that either his 
freedom of will or his merits are sufficient to bring him 
unto bliss; but understand, that he can be saved by the 
grace of God only.” The same author, writing upon those 
words of David, Psalm xxiv. 5, He shall receive a blessing 
from the Lord, and righteousness from the God of his 
salvation, expoundeth the blessing to be this, ““ “that for 
the present time he shall merit, or work well, and for the 
future shall be rewarded well, and that not by merits, but 
by grace only.” 

To the same purpose Elias Cretensis, the interpreter of 
Gregory Nazianzen, writeth thus: ‘“ “By mercy we ought 
to understand that reward which God doth repay unto us. 
For we as servants do owe virtue, that the best things, 
and such as are grateful, we should pay and offer unto 
God as a certain debt, considering that we have nothing 
which we have not received from him; and God on the 
other side, as our Lord and Master, hath pity on us, and 
doth bestow rather than repay unto us.” ““ This, there- 
fore, is true humility,” saith Anastasius Sinaita or Niczenus, 


68 Per justitiam factorum nullus salvya- | habeamus quod non ab ipso acceperimus : 
bitur, sed per solam justitiam fidei. Bed. | Deus autem velut Dominus et herus nos- 
in Psal. Lxxvii. _ ter miseretur, nobisque potius donat quam 


69 Instruit videlicet, ut nemo vel liberta- | 


tem arbitrii vel merita sua sufficere sibi ad 
beatitudinem credat, sed sola gratia Dei se 
salvari posse intelligat. Id.in Psal.xxxi. 
τὸ Accipiet benedictionem, id est, mul- 
tiplicationem a Domino; hance scilicet, ut 
in presenti bene promereatur, et in futuro 
beneremuneretur. Et hoc non ex meritis, 
sed ex sola gratia. Id. in Psal. xxiii. 

71 Debemus per misericordiam intelli- 
gere mercedem illam, quam nobis Deus 
rependit. Nos enim tanquam servi virtu- 
tem debemus, ut optima queque Deo et 
grata tanquam debitum quoddam exsol- 
vamus ac offeramus, quippe quum nihil 


rependit. Elias in Nazianzeni Orat. habit. 
in Elect. Eulalii. 

72 Οὐκοῦν ταπεινοφροσύνη ἀληθής ἐστι 
TO πράττειν τὰ ἀγαθὰ, λογίζεσθαι δὲ 
ἑαυτὸν ἀκάθαρτον καὶ ἀνάξιον τοῦ Θεοῦ, 
διὰ μόνην τὴν φιλανθρωπίαν αὐτοῦ σωθῆ- 
ναι νομίζοντα. ὅσα γὰρ ἀγαθὰ ἐᾶν ποιή- 
σωμεν, οὐκ ἀπολογούμεθα τῷ Θεῷ ὑπὲρ 
μόνου αὐτοῦ τοῦ ἀέρος TOU ἀναπνεομέ- 


νου. ὅταν γὰρ καὶ πάντα, ὅσα ἔχομεν, 


| προσενέγκωμεν αὐτῷ, οὐ χρεωστεῖ ἡμῖν 


μισθόν: αὐτοῦ γὰρ ἐστὶ τὰ σύμπαντα. 
Mili ἰγδεις tors , * 
οὐδεὶς δὲ Ta ἴδια λαμβάνων χρεωστεῖ 
μισθὸν δοῦναι τοῖς προσφέρουσιν αὐτῷ 


αὐτά. Anastas. Quest. CXXXV. 


xT | OF MERITS. 491 


“(0 do good works, but to account one’s self unclean and 
unworthy of God’s favour, thinking to be saved by his 
goodness alone. For whatsoever good things we do, we 
answer not God for the very air alone which we do breathe. 
And when we have offered unto him all the things that we 
have, he doth not owe us any reward, for all things are 
his; and none, receiving the things that are his own, is 
bound to give a reward unto them that bring the same 
unto him.” In the book set out by the authority of Charles 
the Great against images, “the ark of the covenant is 
said to signify our Lord and Saviour, in whom alone we 
have the covenant of peace with the Father. Over which 
the propitiatory is said to be placed, because above the 
commandments either of the Law or of the Gospel, which 
are founded in him, the mercy of the said Mediator taketh 
place, by which, not by the works of the Law which we 
have done, neither willing, nor running, but by his having 
mercy upon us, we are saved.” So Ambrosius Ansbertus, 
expounding that place, Rev. xix. 7, Let us be glad and 
rejoice, and give glory to him, for the marriage of the 
Lamb is come, and his wife hath made herself ready: 
«In this,” saith he, “do we give glory to him, when 
we do confess that by no precedent merits of our good 
deeds, but by his mercy only, we have attained unto so 
great a dignity.” And Rabanus, in his commentaries upon 
the Lamentations of Jeremiah: ‘Lest they should say, 
Our fathers were accepted for their merit, and therefore 
they obtained such great things at the hand of the Lord, 
he adjoineth, that this was not given to their merits, but 
because it so pleased God, whose free gift is whatsoever he 
bestoweth.”. Haymo, writing upon those words, Psalm 


Area feederis secundum quosdam , 74 In eo autem damus illi gloriam, quo 
Dominum et Salvatorem nostrum, in quo | nullis precedentibus bonorum actuum 
solo feedus pacis apud Patrem habemus, | meritis, sed sola nos ejus misericordia ad 
designat, &c. Cui propitiatorium super- | tantam dignitatem pervenisse fateamur. 
ponitur, quia scilicet legalibus sive evan- | Ambros. Ansbert. lib. viii. in Apocalyps. 
gelicis preceptis, que in eo fundata sunt, | cap. X1x. 
supereminet misericordia ejusdem Media- | 
toris; per quam non ex operibus legis | placuerunt, ideo tanta sunt a Domino con- 
que fecimus nos, neque volentes, neque | secuti, intulit, non meritis datum, sed quia 
currentes, sed ejus miseratione salva- | ita sit Deo placitum, cujus est gratuitum 
mur. Opus Carolin. de Imaginib. lib. i. | omne quod prestat. Raban, in Jerem. 
cap. 15, lib. xviii. cap. 2. 


75 Ne dicerent, Patres nostri suo merito 


492 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
ΟΧΧΧΙΙ, 10, For thy servant David's sake refuse not the 
face of thine anointed, saith that, “ “For thy servant 
David's sake,” is as much to say as, ““ For the merit of 
Christ himself;” and from thence collecteth this doctrine, 
‘that none ought to presume of his own merits, but expect 
all his salvation from the merits of Christ.” So in another 
place: “©” When we perform our repentance,” saith he, 
“let us know that we can give nothing that is worthy for 
the appeasing of God, but that only in the blood of that 
immaculate and singular Lamb we can be saved.” And 
again: ‘* “Eternal life is rendered to none by debt, but 
given by free mercy.” ‘It is of necessity that believers 
should be saved only by the faith of Christ,” saith Sma- 
ragdus the Abbot. “By grace, not by merits, are we 
saved of God,” saith the author of the Commentaries upon 
St Mark, falsely attributed to St Jerome. 

That this doctrine was by God’s great mercy preserved 
in the Church the next 500 years also, as well as in those 
middle times, appeareth most evidently by those instructions 
and consolations which were prescribed to be used unto such 
as were ready to depart out of this life. ‘'This form of 
preparing men for their death was commonly to be had in 
all libraries, and particularly was found inserted among the 
Epistles of Anselm, Archbishop of Canterbury, who was 
commonly accounted to be the author of it. ‘he substance 
thereof may be seen, (for the copies vary, some being shorter 


76 Propter David servum tuum, id est, 
propter meritum ipsius Christi; et hic 
datur plane intelligi, nullum de meritis 
suis debere presumere, sed omnem sal- 
vationem ex Christi meritis exspectare. 
Haymo in Psal. cxxxi. 

77 Sed et nos agentes peenitentiam scia- 
mus, nihil nos dignum dare posse ad pla- 
candum Deum, sedsolummodo in sanguine 
immaculati et singularis Agni nos posse 
salvari. Id. in Mich. cap. vi. 

78 Et quia vita eterna nulli per debitum 
redditur, sed per gratuitam misericordiam 
datur. Recte paterfamilias vocans unum 
eorum ait, Amice, non facio tibi injuriam. 
Haymo Halberstat. edit. Colon. ann. 1533. 
Et post: Quasi enim injuriam Deus fa- 
cere videretur si quod ex debito deberet, 
ex premio non redderet ; cum vero nullis 





per debitum, sed solummodo per gratui- 
tam misericordiam, quibus vult, tribuit ; 
nullus contra justitiam Dei murmurare 
potest, quoniam cui vult, miseretur, et 
quem vult, indurat ; miseretur sola boni- 
tate, indurat nulla iniquitate. Id. Homil. 
in Dominic. Septuagesime. 

79 Necesse est sola fide Christi salvari 
credentes. Smaragd. in Galat. cap. iii. 

80 Gratia, non meritis, salvati sumus a 
Deo. Commentar. in Mare. cap. xiv. inter 
wevderiypapa Hieronym. 

81 Formula illa infirmos jam animam 
agentes interrogandi, in Bibliothecis pas- 
sim obvia; que et separatim Anselmo 
Cantuariensi inscribitur, et operi Episto- 
larum inserta reperitur. Georg. Cassand. 
in Appendic. ad Opusc. Jo. Roftens. de 
Fiducia et Misericordia Dei. 


XII. | “OF MERITS. 493 
and some larger than others,) in a Tractate written by a 
Cistercian Monk, of the Art.of Dying Well, which I have 
in written hand, and have seen also printed in the year 
1488 and 1504, in the book called Hortulus Anime; in 
Cassander’s Appendix to the book of John Fisher, Bishop 
of Rochester, de Fiducia et Misericordia Dei, edit. Colon. 
ann. 1556; Casper Ulenbergius’s Motives, Caus. xiv. p. 462, 
463, edit. Colon. ann. 1589; in the Roman Sacerdotal, part 1. 
@racty ve) cap.) 19: ΤΟΙ ΠΟ: edit. Venet. ann. 1585; in the 
book entituled, Sacra Institutio Baptizandi juxta Ritum 
Sancte Romane Ecclesie, ex Decreto Coneili T'riden- 
tini restituta, &c. printed at Paris in the year 1575, and 
in a like book entituled Ordo Baptizandi cum Modo Visi- 
tandi, printed at Venice the same year; out of which the 
Spanish inquisitors, as well in their new as in their old 
Expurgatory Index, the one set out by Cardinal Quiroga 
in the year 1584, the other by the Cardinal of Sandoval 
and Roxas in the year 1612, command these interrogatories 
to be blotted out: ““ *’Dost thou believe to come to glory, 
not by thine own merits, but by the virtue and merit of the 
passion of our Lord Jesus Christ?” And, “ Dost thou 
believe that our Lord Jesus Christ did die for our salvation, 
and that none can be saved by his own merits, or by any 
other means, but by the merit of his passion?” Whereby 
we may observe, how late it is since our Romanists in. this 
main and most substantial point, which is the very founda- 
tion of all our comfort, have most shamefully departed 
from the faith of their forefathers. In other copies of this 
same instruction, which are followed by Cassander, Ulen- 
bergius, and Cardinal Hosius himself, “the last question 


8 SacerDos. Credis non propriis 83 Sed et Anselmus Archiepiscopus 


meritis, sed passionis Domini nostri Jesu 
Christi virtute et merito, ad gloriam per- 
venire? Respondeat infirmus, Credo. 
SacERDOS. Credis, quod Dominus nos- 
ter Jesus Christus pro nostra salute mor- 
tuus sit; 2t quod ex propriis meritis vel 
alio modo nullus possit salvari, nisi in 
merito passionis ejus? Respondeat in- 
firmus, Credo. Ordo Baptizandi et Vi- 
sitandi, edit. Venet. ann. 1575, fol. 43, 
et Institut. Baptizandi, edit. Paris. ann. 
1575, fol. 35. a. et Sacerdotal. Rom. edit. 
Venet. ann. 1585, fol. 116. "Ὁ. 





Cantuariensis interrogationes quasdam 
prescripsisse dicitur infirmis in extremis 
constitutis ; inter quas extrema est: Cre- 
dis te non posse nisi per mortem Christi 
salvari? Respondet imfirmus, Etiam. 
Tum illi dicitur, Age ergo, dum superest 
in te anima, in hac sola morte fiduciam 
tuam constitue; in nulla alia re fiduciam 
habe ; huic morti te totum committe, hac 
sola te totum contege, totum immisce te 
in hac morte, totum confige ; in hac morte 
te totum involve. Et si Dominus Deus 
voluerit te judicare, dic, Domine, mortem 


404 ANSWER TO A JESUIT’S CHALLENGE. [| cHar. 


propounded to the sick man is this: ‘* Dost thou believe 
that thou canst not be saved but by the death of Christ ?” 
Whereunto when he hath made answer affirmatively, he is 
presently directed to make use thereof in this manner: ‘ Go 
to therefore, as long as thy soul remaineth in thee, place thy 
whole confidence in this death only, have confidence in no 
other thing, commit thyself wholly to this death, with this 
alone cover thyself wholly, intermingle thyself wholly in 
this death, fasten thyself wholly, wrap thy whole self in 
this death. And if the Lord God will judge thee, say, 
Lord, I oppose the death of our Lord Jesus Christ betwixt 
me and thy judgment; no otherwise do I contend with 
thee. And if he say unto thee, that thou art a sinner; say, 
Lord, I put the death of the Lord Jesus Christ betwixt 
thee and my sins. If he say unto thee, that thou hast 
deserved damnation, say, Lord, I set the death of our Lord 
Jesus Christ betwixt me and my bad merits; and I offer 
his merit instead of the merit which I ought to have, but 
yet have not. If he say, that he is angry with thee, say, 
Lord, I interpose the death of our Lord Jesus Christ 
betwixt me and thine anger.” 

Add hereunto the following sentences of the doctors of 
these latter ages: “να cannot suffer or bring in any- 
thing worthy of the reward that shall be,” saith Gicumenius. 
So Petrus Blesensis, Archdeacon of Bath: ““ *No_ trouble 
can be endured in this vital death, which is able equally to 
answer the joys of heaven.” And Anselm, Archbishop of 
Canterbury, more fully before him: “ “If a man should 
serve God a thousand years, and that most fervently, he 
should not deserve of condignity to be half a day in the 


Domini nostri Jesu Christi objicio inter | tuam. Hosius in Confess. Petricoviens. 
me et tuum judicium; aliter tecum non | cap. 73. 

contendo. Et si tibi dixerit, quia pecca- | 84 Οὐκ ἰσχύομεν ἀξιόν τι τῆς ἐκεῖ ἀντι- 
tor es, dic, Domine, mortem Domini | δόσεως παθεῖν ἢ συνεισενέγκαι. Cicu- 
Jesu Christi pono inter te et peccata mea. | men. in Roman. viil. p. 312. 

Si dixerit tibi, quod meruisti damnatio- 85 Nihil moleste potest sustineri in hac 
nem, dic, Domine, mortem Domini nostri | morte vitali, quod ccelestibus gaudiis ex 
Jesu Christi obtendo inter me et mala | zxquo respondere sufficiat. Petr. Blesens. 
merita mea; ipsiusque meritum offero pro ἴῃ Job. cap. ult. 

merito, quod ego debuissem habere, nec 86 Si homomille annis serviret Deo,etiam 
habeo. Si dixerit, quod tibi est iratus, ferventissime ; non mereretur ex condig- 
dic, Domine, mortem Domini nostri | 0, dimidiam diem esse in regno celorum. 
Jesu Christi oppono inter me et iram | Anselm. in lib. de Mensuratione Crucis. 





pan OF MERITS. 495 
kingdom of heaven.” Radulphus Ardens, expounding those 
words of the parable, Matth. xx. 13, Didst not thow agree 
with me for a penny? “Let no man out of these words,” 
saith he, ‘‘ think that God is, as it were, tied by agreement 
to pay that which he hath promised. For as God is free 
to promise, so is he free to pay; especially seeing as well 
merits as rewards are his grace. For God doth crown 
nothing else in us but his own grace, who if he would deal 
strictly with us, no man living should be justified in his 
sight. Whereupon the Apostle, who laboured more than 
all, saith, J reckon that the sufferings of this time are 
not worthy to be compared with the glory which shall be 
revealed in us. Therefore this agreement is nothing else 
but God’s voluntary promise.” And ‘ “do not wonder,” 
saith he in another sermon, ‘‘ if I call the merits of the just 
graces; for as the Apostle witnesseth, we have nothing which 
we have not received from God, and that freely. But 
because by one grace we come unto another, they are 
called merits, but improperly. For as Augustine witnesseth, 
God crowneth only his own grace in us.” So Rupertus 
Tuitiensis: ‘***The greatness or the eternity of the heavenly 
glory is not a matter of merit, but of grace.” The same 
doth “Bernardus Morlanensis express in these rhythmical 
verses of his: 

Urbs Sion inclyta, *'patria condita littore tuto; 

Te peto, te colo, te flagro, te volo, canto, saluto. 

Nec meritis peto, nam meritis meto morte perire: 

Nee reticens tego, quod meritis ego filius ire. 


87 Nemo, fratres, ex his verbis putet 
Deum quasi ex conventione astrictum esse 
ad reddendum promissum. Sicut enim 
Deus est liber ad promittendum, ita est 
liber ad reddendum ; presertim cum tam 
merita quam premiasint gratia sua. Ni- 
hil enim aliud quam gratiam suam coronat 
in nobis Deus; quisi vellet in nobis agere 
districte, non justificaretur in conspectu 
ejus omnis vivens. Unde apostolus, qui 


plus omnibus laboravit, dicit, Existimo | 


quod non sunt condigne passiones hujus 
temporis ad futuram gloriam que revela- 
bitur in nobis. Ergo hec conventio nihil 
aliud est, quam voluntaria Dei promissio. 
Rad. Ardens Dominic. in Septuagesima, 
Homil. 11. 


83 Ne miremini, fratres, si merita jus- 
torum gratias voco; teste enim apostolo, ἡ 
nihil habemus quod non a Deo et gratis 
accepimus. Sed quoniam per unam gra- 
tiam pervenimus ad aliam, merita dicun- 
tur et improprie. Teste enim Augustino, 
solam gratiam suam coronat in nobis 


Deus. Id. Dominic. xvii1. post Trini- 
tat. Homil. 1. 
89 Res est non meriti, sed gratia, 


magnitudo vel eternitas celestis glo- 
Rupert. Tuit. in Johan. lib. i. 
cap. 1. 


90 Bernard. Cluniacens. de Contemptu 
Mundi, lib. i. 


2 Al. turris et edita. 


4.96 ANSWER TO A JESUIT’S CHALLENGE. | cHAP. 


Vita quidem mea, vita nimis rea, mortua vita ; 
Quippe reatibus exitialibus obruta, trita. 

Spe tamen ambulo, premia postulo speque fideque : 
Illa perennia postulo preemia nocte dieque. 


But Bernard of Clarzevalle, above others, delivereth this 
doctrine most sweetly: ‘ **It is necessary,” saith he, “ὁ that 
first of all thou shouldest believe, that thou canst not have 
remission of sins but by the mercy of God; then, that 
thou canst not at all have any whit of a good work, unless 
he likewise give it thee; lastly, that by no works. thou 
canst merit eternal life, unless that also be freely given 
unto thee.” «« “Otherwise, if we will properly name those 
which we call our merits, they be certain seminaries of 
hope, incitements of love, signs of secret predestination, 
foretokens of future happiness, the way to the kingdom, 
not the cause of reigning.” ‘‘ “Dangerous is the dwelling 
of them that trust in their merits; dangerous, because 
ruinous.” “ΠΟΥ this is the whole merit of man, if he 
put all his trust in him who saveth the whole man.” 
ἐς %'Therefore my merit is the mercy of the Lord: I am 
not poor in merit, so long as he is not poor in mercy; 
and if the mercies of the Lord be many, my merits also 
are many.” With which that passage of the Manual, falsely 
fathered upon St Augustine, doth accord so justly, that the 
one appeareth to be plainly borrowed from the other: 
“ς 7 All my hope is in the death of my Lord. His death 


92 Necesse est primo omnium credere, °> Hoc enim totum hominis meritum, 
quod remissionem peccatorum habere non | si totam spem suam ponat in eo qui to- 
possis, nisi per indulgentiam Dei; deinde | tum hominem salvum facit. Ibid. Serm. 
quod nihil prorsus habere queas operis | Xv. 
boni, nisi et hoc dederit ipse; postremo, 86 Meum proinde meritum miseratio 
quod zternam vitam nullis potes operi- | Domini. Non plane sum meriti inops, 
bus promereri, nisi gratis detur et illa. quandiu ille miserationum non fuerit. 
Bernard. Serm. τ. in Annuntiat. B. Ma- | Quod si misericordie Domini multe, 
riz. multis nihilominus ego in meritis sum. 

98. Alioquin, si proprie appellentur ea | Id. in Cant. Serm. Lx. 
quz dicimus nostra merita, spei quedam °7 Tota spes mea est in morte Domini 
sunt seminaria, caritatis incentiva, oc- | mei. Mors ejus meritum meum, refu- 
culte predestinationis indicia, future | gium meum, salus, vita et resurrectio 
felicitatis presagia, via regni, non causa | mea. Meritum meum miseratio Domini. 
regnandi. Id. in fine libride Grat. et Lib. | Non sum meriti inops, quamdiu 1116 mi- 
Arbitr. serationum Dominus non defuerit; et 

°4 Periculosa habitatio eorum qui in | misericordie Domini multe, multis ego 
meritis suis sperant; periculosa, quia rui- | sum in meritis. Manual. cap. 22, Tom. 
nosa. Id.in Psal. Qui habitat, Serm. 1. 1x. Operum Augustini. 





XII. ] OF MERITS. 497 


is my merit, my refuge, my salvation, life, and resurrec- 
tion. My merit is the mercy of the Lord. I am not 
poor in merit so long as that Lord of mercies shall not 
fail; and as long as his mercies are much, much am I in 
merits.” 

Neither are the testimonies of the Schoolmen wanting in 
this cause. For where ‘‘ **God” is affirmed to “ give the 
kingdom of heaven for good merits,” or good works, some 
made here a difference betwixt pro bonis meritis and propter 
bona merita. 'The former, they said, did denote ‘a sign, 
or a way, or some occasion;” and in that sense they 
admitted the proposition: but according to the latter ex- 
pression they would not receive it, because propter did note 
‘an efficient cause.” And yet for the salving of that also 
the Cardinal of Cambray, Petrus de Alliaco, delivereth us 
this distinction: ‘ “This word propter is sometimes taken 
by way of consequence, and then it noteth the order of the 
following of one thing upon another, as when ‘it 15. said, 
The reward is given for the merit; for nothing else is 
signified thereby but that the reward is given after the 
merit, and not but after the merit: sometimes again it is 
taken causally.” And, ‘ '°forasmuch as a cause” also is 
accounted ‘* that upon the being whereof another thing doth 
follow, a thing may be said to be a cause two manner of 
ways: one way properly, when upon the presence of the 


8. Nota quod cum dicitur, Deus pro | teria de merito. Quandoque vero capitur 
bonis meritis dabit vitam «xternam, pro | causaliter. Pet. Camaracens. in i. Sen- 
primo notat signum, vel viam, vel occa- | tent. Dist. 1. Quest. 11. DD. 


sionem aliquam ; sed si dicatur, Propter 
bona merita dabit vitam eternam, propler 
notat causam efficientem. Ideo non re- 
cipitur a quibusdam ; sed hanc recipiunt, 
Pro bonis meritis, et consimiles earum, 
assignantes differentiam inter pro et prop- 
ter. Georg. Cassander, Epist. xix. ad 
Jo. Molineum, Oper. p. 1109, ex libro 
MS. vetusti cujusdam Scholastici. 

9 Hee dictio propter quandoque capi- 
tur consecutive, et tune denotat ordinem 
consecutionis unius rei ad aliam; ut cum 
dicitur, Premium datur propter meritum. 
Nihil enim alind significatur nisi quod 


post meritum datur premium, et non nisi | 


post meritum; sicut alias patebit in ma- 


100 Quia enim causa est illud ad cujus 
esse sequitur aliud, dupliciter potest ali- 
quid dici causa: uno modo _proprie, 
quando ad presentiam esse unius virtute 
ejus et ex natura rei sequitur esse alterius ; 
et sic ignis est causa caloris: alio modo 
improprie, quando ad presentiam esse 
unius sequitur esse alterius, non tamen 
virtute ejus, nec ex natura rei, sed ex sola 
voluntate alterius; et sic actus meritorius 
dicitur causa respectu premii. Sic etiam 
causa sine qua non dicitur causa. Ex 
quo sequitur, quod causa sine qua non 
non debet absolute et simpliciter dici 
causa, quia proprie non est causa. Id. 
in Sent. 1v. Quest. 1. Artic. 1. 2. 

Ir 


498 ANSWER TO A JESUIT’S CHALLENGE. [ CHAP. 
being of the one, by the virtue thereof, and out of the 
nature of the thing, there followeth the being of the other; 
and thus is fire the cause of heat: another way improperly, 
when upon the presence of the being of the one there 
followeth the being of the other, yet not by the virtue 
thereof, nor out of the nature of the thing, but only out 
of the will of another; and so a meritorious act is said 
to be a cause in respect of the reward;” as causa sine 
qua non also is said to ‘be a cause,” though it be none 
‘* properly.” 

Among those famous clerks that lived in the family of 
Richard Angervill, Bishop of Durham, in the days of 
Edward the Third, Thomas Bradwardin, who was afterwards 
Archbishop of Canterbury, Richard Fitzraufe, afterward 
Archbishop of Armagh, and Robert Holcot, the Dominican, 
were of special note. The first of these, in his defence of 
the cause of God against the Pelagians of his time, dis- 
puteth this*point at large, shewing ' that ‘‘ merit is not the 
cause of everlasting reward;” and that when the Scriptures 
and Doctors do affirm that God will reward the good for 
their good merits, or works, propter did not signify ‘ the 
cause” properly, but improperly, either ‘‘ the cause of 
knowing” it, or ‘the order,” or “ the disposition of the 
subject” thereunto. Richard of Armagh, whom my country- 
men commonly do call St Richard of Dundalk, because he 
was there born and buried, intimateth this to be his mind, 
that the reward is here rendered, ‘‘ !”not for the condignity 
of the work, but for the promise, and so for the justice 
of the rewarder;” as heretofore we have heard out of 
Bernard. Holcot, though in words he maintain the ‘‘ merit 
of condignity,” yet he confesseth with the Master of the 
Sentences, that God is hereby made our debtor, ev natura 


101 Ts in laudatissima illa Summa con- 
tra Pelagianos copiose et erudite disputat, 
Meritum non esse causam eterni premii ; 
cumque Scriptura et doctores confirment, 
Deum premiaturum bonos propter merita 
sua bona, propter non significare causam 
proprie, sed improprie, vel causam cog- 
noscendi, vel ordinem, vel denique dispo- 
sitionem subjecti. Georg. Cassand. Epist. 
XIX. ut supra, Vide ipsum Bradwardini 


Opus, edit. Lond. ann. 1618, a p. 350 ad 
353, ubi lib. i. cap. 39. Nullus potest 
reddere plenarie debitum quod accepit a 
Deo, quare nec quicquam mereri ab eo ex 
jure debito et condigno. 

102 Non propter condignitatem operis, 
sed propter promissionem, et sic propter 
justitiam premiantis. Armachan. in 
Quast. Armenorum, lib. xii. cap. 21. 


ἍΤ OF MERITS. 499 


sui promissi, non ev natura nostri commissi, ‘ out of the 
nature of his own promise, not out of the nature of our 
doing ;” and that our works have this value in them, not 
naturally, as if there were so great goodness in the nature 
or substance of the merit, that everlasting life should be 
due unto it, but legally, in regard of God’s ordinance and 
appointment; even ‘as a little piece of copper, of its 
own nature or natural value, is not worth so much as a 
loaf of bread, but by the institution of the prince is worth 
so much.” And in this manner “we may say,” saith he, 
“that our works are worthy of life everlasting by grace, 
and not by the substance of the act. For God hath ordained, 
that he that worketh well in grace should have life ever- 
lasting; and therefore by the law and grace of Christ our 
Prince we merit condignly everlasting life.” Whereby we 
may see how rightly it hath been observed by Vasquez, 
that divers of those whom he accounteth Catholics do 
*< differ” from us ‘ only in words,” but “ agree in deed.” Of 
which number he nameth 'Gulielmus Parisiensis, ' Scotus, 
'Ockam, '*Gregorius Ariminensis, ''°Gabriel Biel with his 
‘Supplement, the Canons of Cullen in their "ἢ Antididagma 


103 Sicut parva pecunia cupri, ex na- | 111. sect. Hic potest dici. Id. in iv. Dis- 
tura sua sive naturali vigore, non valet | tinct. xLrx. Quest. v1. Loquendo de 
tantum sicut unus panis, sed ex insti- | stricta justitia, Deus nulli nostrum prop- 
tutione principis tantum valet. Rob. | ter quecunque merita est debitor perfec- 
Holcot. in lib. Sapient. cap. 3, Lect. | tionis reddende tam intense, propter 


XXXVI. immoderatum excessum illius perfectionis 
104 Possumus dicere, quod opera nostra | ultra illa merita. 
sunt condigna vite «terne ex gratia, non 108 Gulielm. Ockam, in i. Sent. Dis- 


ex substantia actus. Statuit enim Deus | tinct. xvii. Quest. 11. sect. Ideo dico 
quod bene operans in gratia habebit vitam | gjjso,, 


zternam. Et ergo per legem et gratiam 109 Gregor. in i. Sent. Distinct. χντι. 
Principis nostri Christi meremur de con- Quast. 1. Artic. 2, in confirmationibus 
digno vitam eternam. Ibid. secunde conclusionis et solutione quarti 


105 Contingere enim potest, ut si veram argumenti contra eandem. 
causam et rationem meriti non assigne- 
mus, verbis solum ab hereticis dissiden- 
tes reipsa cum eis conveniamus, atque in 
eorum sententiam, velimus nolimus, con- 
sentire cogamur; quod sane aliquibus 
Catholicis in hac controversia accidisse, 
non obscure inferius patebit. Gabr. Vas- 


quez, in Imam 2de, Quest. cxrv. Dispu- | clus. 3. 
tat. CCXIV. cap. I. 12 Antididagm. Coloniens. cap. 12, 


106 Gulielm. Paris. Tract. de Meritis. de Premio et Retribut. Bonorum Ope- 
107 Scotus ini. Sent. Dist. xvi1. Quest. | rum. 


110 Gabriel in i. Sent. Distinct. xvut. 
Quest. 111. Artic. 3, Dub. 2, et in ii. 
Distinct. xxvit. Quest. 111. Artic. 3, 
Dub. 2. 

111 Supplement. Gabriel. in iv. Dis- 
tinct. XLIx. Quest. 1v. Artic. 2, Con- 


119 


500 ANSWER TO A JESUIT’S CHALLENGE. [cHar. 


and '*Enchiridion, '* Joh. Bunderius, '* Alphonsus de Castro, 
and '’ Andreas Vega, who was present at the handling of 
these matters in the last Tridentine Council. 

All these, and sundry others beside them, hold that the 
dignity of the good works done by God’s children doth not 
proceed from the value of the works themselves, but only 
from the gracious promise and acceptation of God. Yea, 
Gregorius Ariminensis, ''*that most able and careful defender 
of St Augustine, as Vega styleth him, concludeth peremp- 
torily, “παι no act of man, though issuing from never 
so great charity, meriteth of condignity from God either 
eternal life, or yet any other reward, whether eternal or 
temporal.” The same conclusion is by Durand, the ‘ most 
resolute” doctor, as '!’Gerson termeth him, thus confirmed: 
«© That which is conferred rather out of the liberality of 
the Giver than out of the due of the work, doth not fall 
within the compass of the merit of condignity, strictly and 
properly taken. But whatsoever we receive of God, whether 
it be grace or whether it be glory, whether temporal or 
spiritual good, whatsoever good work we have before done 
for it, yet we receive the same rather and more principally 
out of God’s liberality, than out of the due of the work. 
Therefore nothing at all falleth within the compass of the 
merit of condignity, so taken.” And “ '*'the cause hereof is,” 


118. Enchirid. addit. Concilio Coloniensi, 120 Quod redditur potius ex liberalitate 
tit. de Justific. sect. Et ut semel hunc ar- | dantis quam ex debito operis, non cadit 


ticulum. sub merito de condigno stricte et proprie 
14 Jo. Bunder. Compend. Concertatio- | accepto, ut expositum est. Sed quicquid 
nis, tit. 6, Artic. 5. |’a Deo accipimus, sive sit gratia sive sit 
45 Alphons. contra Heres. lib. x. tit. | gloria, sive bonum temporale vel spiri- 
Meritum, et lib. vii. tit. Gratia. tuale, precedente in nobis propter hoc 


16 Vega in Opusc. de Justificat. Quest. | quocunque bono opere, potius et princi- 
v.ad 1 εἰ 3. palius accipimus ex liberalitate Dei, quam 
17 Valens ille Gregorius Ariminensis, | reddatur ex debito operis. Ergo nihil 
maximus et studiosissimus Divi Augus- | penitus cadit sub merito de condigno sic 


tini propugnator. Id. ibid. Quest. v1. accepto. Durand. in ii. Sent. Distinct. 
118 Ex hoc ulterius infero, quod nedum | XXVII. Quest. 11. sect. 12. 
vite eterna, sed nec alicujus alterius pre- 121 Causa autem hujus est, quia et illud 


mii, zterni vel temporalis, aliquis actus | quod sumus, et quod habemus, sive sunt 
hominis, ex quacunque caritate elicitus, | boni actus, sive boni habitus seu usus, 
est de condigno meritorius apud Deum. | totum est in nobis ex liberalitate divina 
Gregor. in i. Sent. Distinct. xv11. Quest. | gratis dante et conservante. Et quia ex 
1. Artic. 2. dono gratuito nullus obligatur ad dandum 

49 Durandus utique resolutissimus. | amplius, sed potius recipiens magis obli- 
Jo. Gerson. Epist. ad Studentes Collegii | gatur danti; ideo ex bonis habitibus, et 
Navarre. | ex bonis actibus sive usibus nobis a Deo 





dy OF MERITS. 501 
saith he, ‘* because both that which we are and that which 
we have, whether they be good acts or good habits, or 
the use of them, is wholly in us by God’s liberality, freely 
giving and preserving the same. Now, because none is 
bound by his own free gift to give more, but the receiver 
rather is more bound to him that giveth, therefore by the 
good habits, and by the good acts or uses which God hath 
given us, God is not bound to us by any debt of justice 
to give any thing more, so as if he did not give it he 
should be unjust, but we are rather bound to God. And 
to think or say the contrary is rashness or blasphemy.” 

Of the same judgment with Durand was Jacobus de Ever- 
baco, as Marsilius witnesseth, who delivereth his own opinion 
touching this matter in these three conclusions. 1. “ If 
we consider our works in themselves, or as they proceed 
also from co-operating grace, they are not such works as 
deserve eternal life of condignity;” for proof whereof he 
bringeth in many reasons, and that of Durand’s for one: 
“Tf for the works wrought by grace and free-will, although 
never so great, eternal life should be due unto any by con- 
dignity, then God should do him injury if he did not give 
eternal life unto him; and so God by those great good things 
which he had given should be constrained in way of justice 
to add more great thereunto; which reason doth not com- 
prehend.” 2. “Such works as these may be said to 
merit eternal life of condignity by divine acceptation, ori- 
ginally proceeding from the merit of the passion of Christ.” 
8. “™ Works done by grace do merit eternal life by way 
of congruity, in respect of God’s liberal disposition, who 


nis, operatis deberetur vita zterna, tunc 
Deus illi injuriam faceret, si sibi vitam 
dum, ita quod si non dederit sit injustus; | e#ternam non tribueret; et sic Deus ex 
sed potius nos sumus Deo obligati. Et | magnis datis bonis cogeretur sub justitia 
sentire seu dicere oppositum est teme- | addere ampliora: quod ratio non capit. 


datis, Deus non obligatur nobis ex aliquo 
debito justitie ad aliquid amplius dan- 


rarium seu blasphemum. Ibid. sect. 
13, 14. 

122 Considerando opera nostra secun- 
dum se, vel etiam prout sunt ex gratia 
cooperante, non sunt opera meritoria 
vite zterne de condigno. Marsil. de 
Inghen, in ii. Sent. Quest. xvitt. Art. 4. 

138. Si de condigno ex operibus gratia et 
libero arbitrio, etiam quantumlibet mag- 


Ibid. 

124 Hujusmodi opera possunt dici vite 
wzterne meritoria de condigno, ex accep- 
tatione divina originaliter procedente ex 
merito passionis Christi. Ibid. 

125 Opera facta ex gratia merentur vi- 
tam externam de congruo ex liberali Dei 
dispositione, qua disposuit ea sic pre- 
Ibid. 


miare. 


502 ANSWER TO A JESUIT’S CHALLENGE. [ cHAP. 
hath so purposed to reward them.” Afterwards he proveth 
out of the Apostle, Rom. vi. 23, that ™ Eternal life is given 
out of God’s grace, not out of our righteowsness ; and that 
God in thus rewarding us doth neither exercise commu- 
tative justice, ‘* ’’ because in our good works we give nothing 
unto God for which by way of commutation the reward 
should be due unto us;” nor yet distributive, because 
“no man by working well, in regard of himself, and in 
regard of the state wherein he is, doth merit anything of 
condignity, but is bound to God rather by a greater obliga- 
tion, because he hath received greater good things” from 
him. And ™ thereupon at last concludeth, that God “is 
just in rewarding, because by his just disposition he hath 
ordained by the grace of acceptation to crown the lesser 
merit with the greater reward, not by the justice of debt, 
but by the grace and disposition of the divine good plea- 
sure.” 

But the sentence of the Chancellor and the Theological 
Faculty of Paris, in the year 1354, against one Guido, an 
Austin Friar, that then defended ‘* the merit of condignity,” 
is not to be overpassed. For by their order this form of 
recantation was prescribed unto him: “I said against a 
bachelor of the order of the friar’s preachers in conference 
with him, that a man doth merit everlasting life of condig- 
nity, that is to say, that in case it were not given, there 
should injury be done unto him. I wrote likewise that 
God should do him injury, and approved it. This I 
revoke aS FALSE, HERETICAL, and BLASPHEMoUS.” Yet 
now the times are so changed, and men in them, that our 


126 Non ex nostra justitia, sed ex Dei | minus meritum majori premio coronare, 


gratia datur vita externa; juxta illud ad 
Rom. vi. Gratia Dei vita eterna. Ibid. 

127 Cum in operibus nostris bonis nihil 
Deo demus, pro quo per commutationem 
debeatur nobis premium. Ibid. 

128 Cum nullus bene operando secun- 
dum se et secundum statum aliquid de 
condigno mereatur, sed potius Deo ma- 
jori obligatione astringitur, quia majora 
bona recepit. Ibid. 

129 Ex quibus concluditur, quod justus 
sit in remunerando; quia justa disposi- 
tione sua disposuit ex gratia acceptationis 


non justitia debiti, sed gratia et dispo- 
sitione beneplaciti divini. Ibid. 


130 Dixi contra baccalarium Predicato- 
rum conferendo cum ipso, quod homo 
meretur vitam zternam de condigno; id 
est, quod si non daretur, ei fieret injuria. 
Et scripsi quod Deus faceret sibi inju- 
riam; et hanc probavi. Istam revoco tan- 
quam falsam, hereticum, et blasphemam. 
Guid. Revocat. Errorum Fact. Paris. ann. 
1354, Tom. x1v. Bibliothec. Patr. edit. 
Colon. p. 347. 


ἘΠῚ OF MERITS. 5038 
new divines of Rheims stick not to tell us, that it ““ "is most 
clear to all not blinded in pride and contention, that good 
works be meritorious and the very cause of salvation, so 
far that God should be unjust if he rendered not heaven 
for the same.” Where to the judgment of the indifferent 
reader I refer it, whether side in this case is more likely 
to have been blinded in pride: we who abase ourselves 
before God’s footstool, and utterly disclaim all our own 
merits; or they who have so high a conceit of them, that 
they dare in this presumptuous manner to challenge God 
of injustice, if he should judge them to deserve a less reward 
than heaven itself: and whether that sentence of our Saviour 
Christ be not fulfilled in them, as well as in the proud and 
blind Pharisees their predecessors: “For judgment I am 
come into this world, that they which see not might see, 
and that they which see might be made blind. And so 
leaving these blind leaders of the blind, who say they “see, 
by that means making their sin to remain, and say they 
Stare rich and increased with goods, not knowing that 
they are wretched, and miserable, and poor, and blind, and 
naked, 1 proceed, and out of the fifteenth century or hundred 
of years after Christ, produce other two witnesses of this 
truth. The one is Paulus Burgensis, who, expounding 
those words of David, Psalm xxxvi. 5, Thy mercy, O Lord, 
is in heaven, or, reacheth unto the heavens, writeth thus: 
ἐς δ ΝΟ man according to the common law can merit by 
condignity the glory of heaven; whence the Apostle saith, 
in the eighth to the Romans, that the sufferings of this 
time are not worthy to be compared with the future glory 
which shall be revealed in us; and so it is manifest that 
in heaven most of all the mercy of God shineth forth 
in the blessed.” The other is Thomas Walden, who, living 
in England the same time that the other did in Spain, pro- 
fesseth plainly his dislike of that saying, “ “that a man 


bis: et sic manifestum est, quod in celo 

| maxime relucet misericordia Dei in bea- 

| tis. Paul. Burgens. addit. ad Lyran. in 
Psalm. xxxv. 

136 Quod homo ex meritis est dignus 


131 Rhem. Annotat. in Heb. vi. 10. 

1827 JON. 1x. 99. 158. Ao) nab sep) be 

REST Reve. 17. 

185 Gloriam ccelestem nullus de con- 
digno secundum legem communem me- 


retur ; unde apostolus ad Rom. viii. Non 
sunt condigne passiones hujus seculi ad 
futuram gloriam, que revelabitur in no- 


regne celorum, aut hac gratia vel illa 
gloria; quamvis quidam scholastici inve- 
nerunt ad hoc dicendum terminos de con- 


504: ANSWER TO A JESUITS CHALLENGE. [ cHAP. 
by his merits is worthy of the kingdom of heaven, or this 
grace or that glory, howsoever certain schoolmen, that they 
might so speak, had invented the terms of condignity and 
congruity.” But ‘I repute him,” saith he, ““ the sounder 
divine, the more faithful Catholic, and more consonant with 
the holy Scriptures, who doth simply deny such merit, and 
with the qualification of the Apostle and of the Scriptures 
confesseth, that simply no man meriteth the kingdom of 
heaven, but by the grace of God or will of the giver.” 
ςς 188 As all the former saints until the late schoolmen, and 
the universal Church hath written.” 

Out of which words of his you may further observe 
both the time when, and the persons by whom, this inno- 
vation was made in these latter days of the Church, namely, 
that the late schoolmen were they that corrupted the ancient 
doctrine of the Church, and to that end devised their new 
terms of the merit of congruity and condignity. I say, 
in these latter days; because if we look unto higher times, 
Walden himself in that same place doth affirm, that it was 
a branch of the “Pelagian heresy to hold, ““ that according 
to the measure of meritorious works God will reward a 
man so meriting.” Neither indeed can this proud genera- 
tion of merit-mongers be derived from a more proper stock 
than from the old either Pelagians or Catharists. For 
as these do now-a-days maintain that they do “ ‘work 
by their own free-will, and thereby deserve their salvation ;” 
so was this wont to be a part of Pelagius’s song: “ΝΟ 
man shall take away from me the power of free-will, lest 
if God be my helper in my works the reward be not due 


to me, but to him that did work in me.” 


digno et congruo. Waldens. Tom. 111. 
de Sacramentalib. tit. 1. cap. 7. 

187 Reputo igitur saniorem theologum, 
fideliorem Catholicum, et scripturis sanc- 
tis magis concordem, qui tale meritum 
simpliciter abnegat, et cum modificatione 
apostoli et scripturarum concedit, quia 
simpliciter quis non meretur regnum cee- 
lorum, sed ex gratia Dei aut voluntate 
largitoris. Ibid. 

188 Sicut omnes sancti priores usque ad 
recentes scholasticos, et communis scripsit 
ecclesia. Ibid, 


And to ‘“ glory 


189 Pelagiana est heresis, quod Deus 
secundum mensuram operum meritorio- 
rum premiabit hominem sic merentem. 
Ibid. 

140 Rhemists’ Annotat. in Rom. ix. 14. 

141 Mihi nullus auferre poterit liberi 
arbitrii potestatem, ne si in operibus meis 
Deus adjutor exstiterit, non mihi debea- 
tur merces, sed ei qui in me operatus. 
Pelag. apud Hieronym. in Dialog. ad- 
vers. Pelag. Jib. i. 

142 Gloriantes de suis meritis. Isidor. 
lib. viii. Origen. cap. 5, de Catharis. 


» 


X11. | OF MERITS. 505 
of their merits,” was a special property noted in the Catha- 
rists or ancient Puritans; who standing thus upon their 
own purity, ‘do thereby declare, as Cassiodorus noteth, 
“ς that they have no portion with the holy Church,” which 
professeth that her sins are many. Nay, “ ’*'while these 
men call themselves Puritans,” saith Epiphanius, ‘“ by this 
very ground they prove themselves to be impure; for who- 
soever pronounceth himself to be pure, doth therein abso- 
lutely condemn himself to be impure.” For, as St Jerome 
in this case disputeth against the Pelagians, and so against 
the Puritan and Pelagian Romanists, ‘‘ then are we right- 
eous when we confess ourselves to be sinners; and our right- 
eousness consisteth not in our own merits, but in God’s 
mercy :” with whose resolution against them we will now 
conclude this point against their new offspring, that ‘ “the 
righteous are saved, not by their own merit, but by God’s 
clemency.” 





And thus have I gone over all the particular Articles 
propounded by our Challenger, and performed therein 
more a great deal than he required at my hands. That 
which he desired in the name of his fellows was, that we 
would allege but ‘‘ any one text of Scripture which con- 
demneth any of the above-written points.” He hath now 
presented unto him not texts of Scripture only, but testi- 
monies of the Fathers also, justifying our dissent from 
them, not in one but in all those points wherein he was so 
confident, that “ they of our side that had read the Fathers 
could well testify” that all antiquity did in judgment con- 
cur with the now Church of Rome. And if he look into 
every one of them more nearly, he may perhaps find that 


148. Et memoria reconde, quod ecclesia 
dicit pro parte membrorum, copiosa sua 
esse peccata; ut qui se predicant esse 
mundos, sicut Cathariste, intelligant se 


portionem cum sancta ecclesia non habere. 


Cass. in Psalm. xxiv. 


τ : 
44 Οὗτοι ἑαυτοὺς φήσαντες καθαροὺς. 


ΞΕ ee ΓΝ - ft ΄ ᾽ Ω | 
απ QUTIS TIS ὑποθέσεως ἀκαθάρτους €au- 


abe Ξ = : 
τοὺς ἀποτελοῦσι. πᾶς γὰρ ὁ ἑαυτὸν ἀπο- 


, δα δ κοῖς . \ , 
φήνας καθαρὸν, ἀκάθαρτον ἑαυτὸν τελείως 


κατέκρινε. Epiphan. Heres. tix. p. 216, 
217. 

145 Tune ergo justi sumus, quando nos 
peccatores fatemur ; et Justitia nostranon ex 
proprio merito, sed ex Dei consistit miseri- 
cordia. Hieron. Dialog.advers. Pelag. lib.i. 

146 Pro nihilo, inquit, salvos faciet eos ; 
haud dubium quin justos, qui non proprio 
merito, sed Dei salvantur clementia. Id. 
ibid, lib. ii. 


506 ANSWER TO A JESUITS CHALLENGE. [ CHAP. ΧΙ, 


we are not such strangers to the original and first breedings 
of these Romish errors as he did imagine. It now remaineth 
on his part that he make good what he hath undertaken, 
namely, that ‘* for the confirmation of all the above-mentioned | 
points of his religion” he produce both ‘ good and certain 
grounds out of the sacred Scriptures,” and the general 
consent likewise of ‘ the saints and Fathers of the primitive 
Church.” Wherein as I advise him to spare his pains in 
labouring to prove those things which he seeth me _ before- 
hand readily to have yielded unto; so I wish him also 
not to forget his own motion, made in the perclose of his 
Challenge, that ali ‘“‘ may be done with Christian charity 
and sincerity, to the glory of God, and instruction of them 
that are astray.” 


CATALOGUE OF THE AUTHORS 


HERE ALLEGED; 


DISPOSED ACCORDING 


TO THE ORDER OF THE TIMES 


WHEREIN THEY ARE ACCOUNTED TO HAVE LIVED. 


AN. DOM. 

40. NicopEmMuts. ‘The author 
of the counterfeit Gospel at- 
tributed unto him lived with- 
in the first 600 years, being 
cited by Gregorius Turonen- 
sis. 

43. Thaddzus, vouched by 

Eusebius. 

60. Hermes. 

70. Clemens 1. Romanus E- 
pisc. Counted the author of 
the Apostolical Constitutions. 

Dionysius Areopagita. 
The books that bear his 
name seem to be written in 
the fourth or fifth age after 
Christ. 

106. Ignatius Antiochenus. 

150. Justinus Martyr. 

169. Smyrnensis Ecclesia, de 

᾿ Martyrio Polycarpi. 





AN. DOM. 

170. Tatianus. 

180. Theophilus Antiochenus. 

Irenzeus Lugdunensis. 

190. Maximus; out of whom 
the Dialogues against the 
Marcionists, attributed to 
Origen, are collected; as ap- 
peareth by the large frag- 
ment cited out of him by 
Eusebius in the end of the 
seventh book de Prepara- 
tione Evangelica. 

. Clemens Alexandrinus. 
Tertullianus. 

. Caius. 

. Hippolytus Martyr. 

. Origenes. 

Ammonius. 
Minucius Felix. 
. Novatianus. 
50. Gregorius Neocesariensis. 


508 


A CATALOGUE 


AN. DOM 


250. 
260. 
270. 
290. 


330. 


340. 


350. 


359. 


Cyprianus. 
Zeno Veronensis. 
Victorinus Pictaviensis. 
Pamphilus Martyr. 
Arnobius. 
Lactantius. 
Concilium 
supposititium. 
Concilium Eliberinum, seu 
Illiberitanum. 

Concilium Romanum sub 
Silvestro, supposititium. 
Concilium Niczenum, Uni- 
versale I. 
Macarius 

nus. 
Eusebius Ceesariensis. 
Juvencus. 
Eusebius Emesenus. 
Athanasius Alexandrinus. 
Eustathius Antiochenus. 
Julius Firmicus Maternus. 
Acacius Ceesariensis. 
Conciliabula 


Sinuessanum, 


Hierosolymita-_ 


OF 


AN. DOM. 


| 380. Ceesarius. 


| 390. 





Arianorum, | 


Niceen. Constantinop. Sirmi-_ 
ens. et Ariminens. 


360. 


364. 
370. 


Didymus. 

Hilarius Pictaviensis. 
Titus Bostrensis. 
Concilium Laodicenum. 
Macarius A gyptius. 


Cyrillus Hierosolymita- 
nus. 

Asterius Amascze Episc. 

Optatus. 

Ambrosius Mediolanensis 
Episce. 


Basilius Ceesariensis. 
Gregorius Nazianzenus. 
Aerius heereticus. 








981. 


\ 


| 400. Jo. Chrysostomus. 


410. Palladius, 


Gregorius Nyssenus. 
Nectarius. 
Pacianus. 
Prudentius. 
Philastrius. 
Evagrius Ponticus. 
Amphilochius. 
Concilium Constantinopo- 
litanum, Universale ITI. 
Hieronymus. 
Paula et Eustochium, apud 
eund. 

Epiphanius. 
Ruffinus. 
Ceelius Sedulius. 
Paulinus Mediolanensis. 
Cujus 
epistolam ad Czesarium mo- 
nachum, quam in questio- 
nem vocant Pontificti, cita- 
tam invenio in Collectaneis 
contra Severianos, que ex 
Fr. Turriani versione ha- 
bentur in Tomo tv. Anti- 
que Lectionis Hen. Canisii, 
Ῥ. 288, et in fine libri Jo. 
Damasceni contra Acephalos, 
ibid. p. 211, ubi postrema 
verba testimonii a nobis citati, 
p- 59, Turrianus ita trans- 
tulit: Sic etiam hic, divina 
natura in ipso insidente, unum 
filium, unam personam utrum- 
que constituit. 

Marcus Eremita. 

Polychronius. 

Hesychius Presbyter. 
Lausiace 
toriz auctor. 


, 


his- 


THE AUTHORS 


AN. DOM. 

410. Pelagius hereticus. 
Augustinus. 
Philo-Carpathius. 
Synesius. 

414. Theodorus Daphnopatus, 


HERE ALLEGED. 


509 


| AN. DOM. 

494. Concilium Romanum I. 
sub Gelasio. 

500. Paschasius Romanz Ec- 


by Henr. Orzeus referred to | 


this year; I know not by 
what warrant. 
418. Concilium Africanum Car- 


thagine habitum contra Pe- | 


lagium. 

420. Maximus Taurinensis. 

424. Hilarius Arelatensis. 

430. Jo. Cassianus. 
Vincentius Lirinensis. 
Auctor Operis imperfecti 
in Matthszeum. 
Cyrillus Alexandrinus. 


Synodus Alexandrina con- | 


tra Nestorium. 
Theodoretus. 
Proclus Cyzicenus. 


431. Concilium Ephesinum, U- 
niversale III. 

440, Prosper Aquitanicus. 
Socrates historicus. 
Sozomenus. 

Eucherius Lugdunensis. 
Petrus Chrysologus. 
450. Leo I. 
451. Concilium Chalcedonense, 
Universale IV. 

460. Basilius Seleuciensis. 
Victor Antiochenus. 
Salvianus Massiliensis. 

475. Faustus Regensis, 861 

Reiensis. 
476. Gelasius Cyzicenus. 
490. Gennadius Massiliensis. 


Gelasius Papa I. 


| 600. 


clesize Diaconus. 

Olympiodorus. 

Andrea Ceesariensis. 

Stephanus Gobarus here- 

ticus. 

Laurentius Novariensis. 

Ennodius Ticinensis. 

Aurelius Cassiodorus. 

Eusebius Gallicanus. 

Ceesarius Arelatensis. 

Fulgentius Ruspensis E- 

pise. 

Johannes Maxentius. 

. Ephrem Antiochenus. 
Agapetus Diaconus. 

. Concilium Arausican. IT. 

. Bonifacius IT. 

Fulgentius Ferrandus. 
Dionysius Exiguus. 
Benedictus Monachus. 
Procopius Gazeeus. 

540. Arator. 

550. Primasius Apamez Epis- 
copus (Catena Grzaca in 
Job. MS. Biblioth. D. 
Lindselli.) 

553. Concilium Constantinopo- 

litanum, Universale V. 

560. Andreas Hierosolymitanus, 

Cretensis Archiepisc. 

Dracontius. 

Cresconius. 

Venantius Fortunatus. 

Johannes Climacus. 

Concilium Toletanum ITT. 

Gregorius I. 

Johan. Nestenta. 


507. 
510. 
520. 


in 


570. 
580. 


589. 


510 


AN. DOM. 


600. 
610. 


630. 
633. 
640. 


710. 
120s 


730. 
740. 


. Eligius Noviomensis. 

. dulianus Toletanus. | 
. Theodorus Cantuariensis 
. Liber Canonum Ecclesiz 


Anglo-Saxonice, MS. in| 
Bibliotheca Cottoniana. 


. Synodus Romana sub Za- | 
. Constantinopolitanum Con- 
. Ambrosius Ansbertus. 

. Johannes Hierosolymita-_ 


. Etherius et Beatus. 
. Concilium Nicznum II. 


. Elias Cretensis. 
. Concilium Francofurtense. 


. Carolus Magnus. 
. Concilium Arelatense IV. 


A CATALOGUE OF 


Agapius Manicheeus. | 
Kustratius Constantinopo- | 
litanus. 

Isidorus Hispalensis. 
Concilium Toletanum IV. | 
Maximus Monachus. 
Jonas. 

Anastasius Sinaita. 


| 


Archiepisce. 





Nico. 

Isidorus Mercator. 

Beda. 

Germanus Constantinop. 
Bonifacius Moguntinus. 
Gregorius IIT. 

Jo. Damascenus. 
Antonius auctor Melissz, 


charia. 


cilium contra Imagines. 


| 
| 
Ϊ 


Hadrianus I. 


nus. 


Epiphanius Diaconus. 


Alcuinus. 





Concilium Cabilonense IT. 


AN. DOM. 

816. Concilium Aquisgranense 

sub Ludovico Pio. 

824. Synodus Parisiensis, de 

Imaginibus. 

830. Christianus Druthmarus. 

840. Amalarius Lugdunensis. 
Paschasius Radbertus. 
Rabanus Maurus. 
Haymo Halberstattensis. 
Agobardus Lugd. Epise. 
Walafridus Strabus. 

842. Concilium Aquisgranense 

sub Pipino. 

850. Synodus Carisiaca. 
Johannes Erigena Scotus. 
KeclesiaLLugdunensis con- 

tra eundem. 
Grimoldus. 
Hinemarus Rhemensis. 
860. Photius. 
Johannes Diaconus. 

870. Egolismensis Monachus, 

qui Caroli Magni vitam de- 


scripsit. 
Otfridus Wissenburgen- 
sis. 

876. Ratrannus, vulg. Bertra- 
mus. 


890. Leo Imperator. 
Michael Syncellus. 
Ado Viennensis. 
Nicetas Serronius. 
Gregorius Cerameus. 

920. Regino Prumiensis. 

950. Smaragdus. 

975. Atlfrick. 

1000. Fulbertus Carnotensis. 

1020. Burchardus. 

1030. Simeon Metaphrastes. 

1050. Petrus Damiani. 


AN. DOM. 


1050. 


1058. 
1060. 


1070. 


1080. 


1090. 


1100. 


1110. 
1112. 
1120. 


1130. 


THE AUTHORS 


QE cumenius. 
Berengarius. 
Hermannus Contractus. 


Radulphus Ardens. 


HERE 


1160. 


Lanfrancus Cantuariensis | 


Archiepise. 
Algerus. 
Osbernus. 
Theophylactus. 
Euthymius Zigabenus. 
Anselmus 
Archiepisc. 
Waltramus Naumbergen- 
sis. 
Sigebertus Gemblacensis. 
Conradus Bruwilerensis. 
ZachariasChrysopolitanus. 
Ivo Carnotensis. 
Anselmus Laudunensis, 
Berengosius Abbas. 
Eadmerus. 
Michael Glycas. 
Johannes Zonaras. 
Rupertus Tuitiensis. 
Hugo de 5. Victore. — 
Gulielmus Malmesburien- 
sis. 
Innocentius IT. 
Bernardus Clarzevallen- 
sis. 
Auctor Vitz Godefridi 
ComitisCappenbergensis. 
Petrus Lombardus. 
Gilbertus Porretanus. 
Otto Frisingensis. 
Petrus Cluniacensis. 
Constantinus 
pulus. 


Bernardus Morlanensis. 
Leo Thuscus. 


Harmeno- 


Cantuariensis | 








ALLEGED. 511 


AN. DOM. 


Arnaldus Carnotensis, Ab- 


bas Boneevallis. Opus de Car- 
dinalibusChristi operibus, Cy- 
priano perperam adscriptum, 
huic auctori in exemplaribus 
MSS. tribuitur : quorum duo 
Oxonii ipsi vidimus ; in Bod- 
leiana Bibliotheca unum, in 
Collegii Omnium Animarum 
Biblioth. alterum. 


lO: 


1180. 


Petrus Blesensis. 
Johannes Tzetzes. 
Hugo Etherianus. 
Gratianus. 
Theodorus Balsamon. 
Simeon Dunelmensis. 


. Cyrus Theodorus Prodro- 


mus. 
Innocentius III. 


. Rogerus Hoveden. 
. Guillermus Altissiodoren- 


515. 


. Nicetas Choniates. 

. Concilium Lateranense. 

. Jacobus de Vitriaco. 

. Gulielmus Alvernus, Pa- 


risiensis Episc. 


. Rogerus de Wendover. 
. Alexander de Hales. 


Albertus Magnus. 


. Matthzeus Parisiensis. 


Hugo Cardinalis. 
Bernardus Glossator De- 
cretalium. 


. Dominicani contra Gre- 


Cos. 


. Thomas Aquinas. 


Bonaventura. 
Jo. Semeca. 


Richardus de Media villa. 


819 A CATALOGUE OF 


AN. DOM. 
1280. At gidius Romanus, a 'Tri- 
themio auctor fuisse dicitur 


Compendii Theologice verita- 


tis, quod p. 165 Alberti Magni 


nomine citavimus. Idem opus | 


Bonaventure nomine legitur 
in Appendice septimi tomi 
operum ejus Rome edit. 
1283. Johan. Peckham Cantuar. 
Archiepise. 
Johannes Duns, Scotus. 
Georgius Pachymeres. 
Athanasius Constantino- 
politanus. 
Nicolaus Cabasilas. 
Matthzeus Questor. 
. Hugo de Prato. 
Gulielmus Nangiacus. 
. Gulielmus Ockam. 
Durandus de S. Parciano. 
Petrus Paludanus. 
Theodorus Metochita. 
Nicolaus Lyranus. 
Andronicus. 
Alvarus Pelagius. 
Thomas Bradwardin. 
Nicephorus Gregoras. 
Johannes Andreas, auc- 


1300. 


1327. 
1330. 
1340. 


1348. 


tor Glossarum in VI. Decre- | 


talium. 

1350. Richardus Armachanus. 
Robertus Holcot. 
Thomas de Argentina. 

1354. Guido Augustinianus. 
Germanus, Patriarcha 

Constantinop. 
1370. Matthzus Westmonaste- 
riensis. 
Henricus de 
Huecta. 


Iota. vel 


AN. DOM. 


1386. 
1590. 


1400. 


1410. 
1414. 
1415. 
1420. 
1430. 


1438. 


Gregorius Ariminensis. 
Michael Agrianus de Bo- 
nonia. 
Johannes Scharpe. 
Petrus de Alliaco, Came- 
racensis. 
Johannes Herolt, auctor 
Sermonum Discipuli. 
Jacobus de Everbaco. 
Johannes Gerson. 
Constantiense Concilium. 
Johannes Capreolus. 
Theodoricus de Niem. 
Paulus Burgensis. 
Alphonsus Tostatus Abu- 
lensis Episcopus. 
Thomas Walden. 
Bernardinus Senensis. 
Grecorum Apologia ad 


Basiliense Concilium de igne 
Purgatorio. 


1450. 
1460. 


1479. 


1480. 


Concilium Ferrariense. 


. Concilium Florentinum. 


Eugenii IV.BullaUnionis. 


. Nicolaus Tudeschius, Ab- 


bas Panormitanus. 
Marcus Eugenicus, Ephe- 
sius. 
Gennadius Scholarius. 
Johannes de Turre-Cre- 
mata. 
Mneas Sylvius. 
Dionysius Carthusianus. 
Alanus de Rupe. 
Congregatio Compluten- 
sis. 
Michael ab Insulis. 
Bernardinus de Busti. 
Johannes Capgravius. 


Gabriel Biel. 


OO ῳ.ν» θαυ ν» σ Ὁ» ὍὉ» ὍΝ 


Ξ 


THE AUTHORS HERE ALLEGED. 513 


AN. DOM. 
1490. Marsilius de Inghen. 
Jacobus Perez de Valen- 
tia. 
1500. Johannes Major. 
Raphael Volaterranus, 
Johannes de Selva. 


Erasmus, Adrian the Sixth, Car- 
dinal Cajetan, and the other 
writers of this last age, I pass 
over, as also the Hebrews and 
Heathen writers cited in the 
question of the Descent into 
Hell; because the designing 
of the precise time wherein 
they lived serveth to little use. 
Only I think it not amiss to 
add here a list of the Liturgies 
and ritual books which I have 
had occasion to make use of. 


Liturgie Greece, nomen preefe- 
rentes 
Jacobi. 
Petri. 
Marci. 
Clementis. 
Basilii. 
Chrysostomi. 
Gregorii Romani, a Codino 
Grece reddita. 

Liturgia Ecclesize Constantino- 
politane, Latine a Leone 
Thusco edita. 

Greecorum 

Euchologium. 

Meneza. 

Octoéchum Anastasimum. 
Pentecostarium. 





Novum Anthologium Greece edi- 
tum Rome anno 1598. 

Basilii Anaphora Syriaca, ab 
Andr. Masio conversa. 

Missa Angamallensis Christia- 
norum S$. Thome, ex Syriaco 
conversa, in Itinerario Alexii 
Menesil. 

Armenorum Liturgia, ab An- 
drea Lubelezyck Latine con- 
versa. 

Liturgize Ai gyptiacze 

Basilii, 
Gregorii Nazianzeni, 
Cyrilli Alexandrini, 
a Victorino Scialach ex Arabico 
converse. 

Missa Ambrosiana. 

Gregorii I. Antiphonarium et 
Sacramentarium. 

Officium Muzarabum in Hispa- 
nia. 

Missale Gothicum, tomo v1. 
Bibliothec. Patr. edit. Paris. 
anno 1589, et xv. edit. Colon. 
anno 1622. 

Ordo Romanus antiquus. 

Missa Latina antiqua, edit. Ar- 
gentinz anno 1557. 

Baptizatorum et Confitentium 
Ceremonie antique, unacum 
preefationibus vetustis, edit. 
Colon. anno 1530. 

Alcuini Sacramentorum liber, et 
Officium per ferias. 

Grimoldi Sacramentorum liber. 

Preces Ecclesiasticee veteres, a 
Georgio Cassandro edite. 


| Pontificiale Romanum vetus, 


edit. Venet. anno 1572, et 


K K 


514 A CATALOGUE OF 
reformatum Clementis 111. 
jussu, Rome edit. anno 1595. 

Missale Romanum vetus, edit. 
Paris. anno 1529, et jussu Pii 
V. et Clementis VIII. refor- 
matum, edit. Romz anno 1604. 

Breviarium Romanum. 


Sacerdotale Romanum, edit. 
Venet. anno 1585. 
Ceremoniale Romanum, edit. 


Colon. anno 1574. 
Ordo Baptizandi, cum modo vi- 
sitandi infirmos. Venet. 1575. 


THE AUTHORS HERE ALLEGED. 


Sacra institutio Baptizandi juxta 
Ritum 5. Romane Ecclesize, 
ex decretoConcilii Tridentini 
restitut. Paris. 1575. 

Hore B. Mariz Virginis, se- 
cundum Consuetudinem Ro- 
manze Curiz, Greece ab Aldo 
edit. 

Breviarium secundum usum Ec- 
clesiz Sarum. 

Preces Syrorum, ab Alb. Wid- 
manstadio edit. Vienne, anno 
1555. 


DISCOURSE 


OF 


ἽΠΠΟΙ ht Gl ON 


ANCIENTLY PROFESSED BY 


THE IRISH AND BRITISH. 





| ee VC mate 


Pe λον ot 
i ane 
ἢ Ἵν κυ 


τ 
a) 

ee 
Ἢ ᾿ 





TO 
MY VERY MUCH HONOURED FRIEND 


Sr CHRISTOPHER SIBTHORP, Kynicurt, 


ONE OF HIS MAJESTY’S JUSTICES 
OF HIS COURT OF CHIEF PLACE IN IRELAND. 


Worrtuy Sir, 


I conress I somewhat incline to be of your mind, 
that if unto the authorities drawn out of Scriptures and 
Fathers, which are common to us with others, ἃ true 
discovery were added of that religion which anciently was 
professed in this kingdom, it might prove a special motive 
to induce my poor countrymen to consider a little better 
of the old and true way from whence they have hitherto 
been misled. Yet, on the one side, that saying in the 
Gospel runneth much in my mind, ‘Jf they hear not 
Moses and the prophets, neither will they be persuaded 
though one rose from the dead; and on the other, that 
heavy judgment mentioned by the Apostle, * Because they 
received not the love of the truth, that they might be saved, 
God shall send them strong delusion, that they should 
believe lies. 'The woeful experience whereof we may see 
daily before our eyes in this poor nation, where such as 
are slow of heart to believe the saving truth of God, 
delivered by the Prophets and Apostles, do with all greedi- 
ness embrace, and with a most strange kind of credulity 
entertain, those lying legends wherewith their monks and 
friars in these latter days have polluted the religion and 


lives of our ancient saints. 


1 Luke xvi. 9]. 2 2 Thess. ii. 10, 11. 


ἢ 


518 THE EPISTLE. 


I do not deny but that in this country, as well as in 
others, corruptions did creep in by little and little, before 
the devil was let loose to procure that seduction which 
prevailed so generally in these last times: but as far as 
I can collect by such records of the former ages as have 
come unto my hands, either manuscript or printed, the 
religion professed by the ancient bishops, priests, monks, 
and other Christians in this land, was for substance the 
very same with that which now by public authority is 
maintained therein, against the foreign doctrine brought in 
thither in later times by the Bishop of Rome’s followers. 
I speak of the more substantial points of doctrine that are 
in controversy betwixt the Church of Rome and us at this 
day, by which only we must judge whether of both sides 
hath departed from the religion of our ancestors; not of 
matters of inferior note, much less of ceremonies, and such 
other things as appertain to the discipline rather than to 
the doctrine of the Church. 

And whereas it is known unto the learned that the 
name of Scoti in those elder times, whereof we treat, was 
common to the inhabitants of the greater and the lesser 
Scotland, (for so heretofore they have been distinguished), 
that is to say, of Ireland and the famous colony deduced 
from thence into Albania; I will not follow the example 
of those that have of late laboured to make dissension 
betwixt the daughter and the mother, but account of them 


both as of the same people: 


Tros Rutulusve fuat, nullo discrimine habebo. 


The religion, doubtless, received by both was the selfsame, 
and differed little or nothing from that which was main- 
tained by their neighbours the Britons, as by comparing the 
evidences that remain, both of the one nation and of the 


other, in the ensuing discourse more fully shall appear. 
ἢ 8 pp 


i τς τ τς 


THE CHIEF HEADS 


TREATED OF IN THIS DISCOURSE 


ARE THESE. 





Cuarrter I. 
PAGE 


Or the Holy Seriptures. «3 2): cece 0.’ eee te tee 521 


Cuarprer II. 


Of Predestination, Grace, Free-will, Works, Justification and 
SaRICHACAGION Sa. a rai Δ Ἐν eke erivet- aaoonelere’ "adi PEO 530 


CuarprTer III. 


Of Purgatory and Prayer for the Dead................----+--- 538 


Cuarter IV. 


Of the Worship of God, the Public Form of Zoe the Sacri- 
fice and Sacrament of the Lord’s Supper... Wr en Ὁ 


CuaprTerR V. 


Of Chrism, Sacramental Confession, Penance, Absolution, Mar- 
riage, Divorces, and Single Life in the Clergy.........--. 558 


CuarrTer VI. 


Of the Discipline of our Ancient Monks, and Abstinence from 
IISELIS, «oo = 2 leh oleh ae cer eo Pea 567 


Cuarpter VII. 


Of the Church and various State thereof, especially in the Days 
of Antichrist; of Miracles also, and of the Head of the 
Gre ΠΣ eae cn NONE 


520 CONTENTS. 


Cuarrer VIII. 


PAGE 


Of the Pope’s Spiritual Jurisdiction, and how little footing it 
had gotten at first within these parts.-..-.--27--....--.:. 585 


CuaptTer IX. 


Of the Controversy which the Britons, Picts, and Irish main- 
tained against the Church of Rome, touching the Celebra- 
EiOnvOr aster. ΒῸΣ τ ΤΉ ἘΠ «Mee ieee ane ee ere 599 


CHAPTER X. 


Of the height that the Opposition betwixt the Roman party 
and that of the British and the Scottish grew unto, and 
the Abatement thereof in time; and how the Doctors of 
the Scottish and Irish side have been ever accounted most 
eminent Men in the Catholic Church, notwithstanding 
their disunion from the Bishop of Rome.................. 610 


CuHapterR XI. 


Of the temporal Power which the Pope’s followers would 
directly entitle him unto over the Kingdom of Ireland; 
together with the indirect power which he challengeth in 
absolving Subjects from the obedience which they owe 
tout hetrmcemmporal ἸΌΨΘΙΠΟΙΒ. - 6.22. jose sans ie ee 620 


OF 


THE RELIGION 


PROFESSED BY THE 


ANCIENT IRISH. 


CHAPTER I. 


OF THE HOLY SCRIPTURES. 


Two excellent rules doth St Paul prescribe unto Chris- 
tians for their direction in the ways of God; the one, that 
they ‘be not unwise, but understanding what the will of 
God is; the other, that they *be not more wise than be- 
hoveth to be wise, but be wise unto sobriety. And that 
we might know the limits within which this wisdom and 
sobriety should be bounded, he elsewhere declareth, that 
not to be more wise than is fitting is °*not to be wise 
above that which is written. Hereupon Sedulius, one of 
the most ancient writers that remaineth of this country 
birth, delivereth this for the meaning of the former rule: 
«‘4Search the law, in which the will of God is contained ;” 
and this for the latter: “Ἃς would be more wise” 
than is meet, ‘* who searcheth those things that the law 
doth not speak of.” Unto whom we will adjoin Claudius, 
another famous divine, counted one of the founders of the 
University of Paris, who for the illustration of the former 
affrmeth that men “ ‘therefore err, because they know not 


! Ephes. v. 17. 

2 Rom. xii. 3. Μὴ ὑπερφρονεῖν παρ᾽ 
ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν πρὸς τὸ 
σωφρονεῖν. 

3.1 Cor. iv. θ. Μὴ ὑπὲρ ὃ γέγραπται 
φρονεῖν. 


* Scrutamini legem, in qua voluntas | 


ejus continetur. Sedul. in Ephes. v. 
ὁ Plus vult sapere, qui illa scrutatur 
que lex non dicit. 1d. in Rom. xii. 





® Propterea errant, quia scripturas ne- 
sciunt; et quia scripturas ignorant, conse- 
quenter nesciunt virtutem Dei, hoc est, 
Christum, qui est Dei virtus et Dei sapi- 
entia. Claud. in Matth. lib. iii. Habe- 
tur MS. Rome in Bibliotheca Valli- 
cellana, et Cantabrigie in Bibliothec. 
Colleg. Benedict. et Aula Pembrochi- 
ane, 


22 


Gr 


RELIGION OF THE ANCIENT IRISH. [cHaAP. 
the Scriptures; and because they are ignorant of the Scrip- 
tures, they consequently know not Christ, who is the power 
of God, and the wisdom of God;” and for the clearing of 
the latter, bringeth in that known Canon of St Jerome: 
‘«7This, because it hath not authority from the Scriptures. 
is with the same facility contemned wherewith it is avowed.” 
Neither was the practice of our ancestors herein different 
from their judgment. For as Bede, touching the latter, 
recordeth of the successors of Colum-kill, the great saint 
of our country, that they ‘observed only those works of 
piety and chastity which they could learn in the prophetical, 
evangelical, and apostolical writings;” so, for the former, 
he especially noteth of one of the principal of them, to wit, 
Bishop Aidan, that ““ “411 such as went in his company, 
whether they were of the clergy or of the laity, were tied 
to exercise themselves either in the reading of Scriptures 
or in the learning of Psalms.” And long before their 
time it was the observation which St Chrysostom made of 
both these islands, that ‘although thou didst go unto 
the ocean and those British Isles, although thou didst sail 
to the Euxine Sea, although thou didst go unto the southern 
quarters, thou shouldst hear aut men everywhere discoursing 
matters out of the scripTurRE, with another voice indeed, 
but not with another faith, and with a different tongue, 
but with an according judgment.” Which is in effect the 
same with that which venerable Bede pronounceth of the 
island of Britain in his own days, that “ "in the language 


of five nations it did search and confess one and the same 


7 Hoc, quia de scripturis non habet 
auctoritatem, eadem facilitate contemni- 
tur qua probatur. Id. ibid. 

8 Tantum ea quz in propheticis, evan- 
gelicis, et apostolicis literis discere pote- 
rant, pietatis et castitatis opera diligenter 
observantes. Bed. Histor. Ecclesiast. 
lib. iii. cap. 4. 

9. In tantum autem vita illius a nostri 
temporis segnitia distabat, ut omnes qui 
cum eo incedebant, sive adtonsi, sive laici, 
meditari deberent, id est, aut legendis 
scripturis, aut Psalmis discendis operam 
dare. Id. ibid. cap. 5. 

10 Κἀν εἰς τὸν ὠκεανὸν ἀπέλθῃς, κἂν 
πρὸς τὰς Βρεταννικας νήσους ἐκείνας, κἂν 


εἰς τὸν Εὔξεινον πλεύσῃς πόντον, κἂν πρὸς 
τὰ νότια ἀπέλθῃς μέρη" πάντων ἀκούσῃ 
πανταχοῦ τὰ ἀπὸ τῆς γραφῆς φιλοσο- 
φούντων, φωνῇ μὲν ἑτέρᾳ, πίστει δὲ οὐχ 
ἑτέρᾳ, καὶ γλώσσῃ μὲν διαφόρῳ, διανοίᾳ 
Chrysost. in Serm. de Uti- 
litate Lectionis Scripture, Tom. vitt. 
edit. Savil. p. 111. 

! Quingue gentium linguis unam ean- 
demque summe veritatis et vere sublimi- 
tatis scientiam scrutatur et confitetur ; 
Anglorum videlicet, Britonum, Scotorum, 
Pictorum, et Latinorum; que meditatione 
scripturarum ceteris omnibus est facta 
communis. Bed. Histor. Ecclesiast. lib. i. 
cap. 1, 


δὲ συμφώνῳ. 


) 


τ OF THE HOLY SCRIPTURES. 523 


knowledge of the highest truth, and of the true sublimity, 
to wit, of the English, the Britons, the Scots, the Picts, 
and the Latins.” Which last although he affirmeth “by 
the meditation of the Scriptures to have become common 
to all the rest,” yet the community of that one among the 
learned did not take away the property of the other four 
among the vulgar; but that such as understood not the 
Latin might yet in their own mother tongue have those 
Scriptures, wherein they might “search the knowledge of 
the highest truth, and of the true sublimity.”. Even as at 
this day in the reformed churches the same Latin tongue 
is common to all the learned in the meditation and ex po- 
sition of the Scriptures, and yet the common people, for 
all that, do in their own vulgar tongues “search the 
Scriptures, because in them they think to have eternal 
life. For as by us now, so by our forefathers then, the 
ςς 3continual meditation of the Scriptures” was held to 
give special vigour and “vegetation to the soul,” as we 
read in the book attributed unto St Patrick, of the Abuses 
of the World; and the holy documents delivered therein 
were esteemed by Christians as their chief riches, according 
to that of Columbanus, 


“Sint tibi divitizee divine dogmata legis. 


In which heavenly riches our ancient Scottish and Irish did 
thrive so well, that many worthy personages in foreign 
parts were content to undergo a voluntary exile from their 
own country, that they might more freely traffic here for 
so excellent a commodity. And by this means Alfred, 
King of Northumberland, purchased the reputation of “ Ya 
man most learned in the Scriptures.” 


Scottorum qui tum versatus incola terris, 
Ceelestem intento spirabat corde sophiam. 
Nam patric fines et dulcia liquerat arva, 
Sedulus ut Domini mysteria disceret exul; 


12 John v. 39. 

13. Bonis semper moribus delectatur et 
consentit, et assiduis scripturarum medi- | 
tationibus et eloquiis animam vegetat. 
Patric. de Abusionibus Seculi, cap. 5, 
de Pudicitia, 


** Columban. in Monasticis, et in Epi- 
stola ad Hunaldum. 





ἐδ Successit Ecgfrido in regnum Alt- 
frit, vir in scripturis doctissimus. Bed. 
| Hist, lib. iy. cap. 26. 


524 RELIGION OF THE ANCIENT IRISH. [cHar. 
as Bede writeth of him in his poem of the life of our coun- 
tryman St Cuthbert. 

So when we read in the same Bede of 'Furseus, and 
in another ancient author of 'Kiulianus, that ‘ from the 
time of their very childhood” they had a care to learn 
the holy Scriptures; it may easily be collected, that in 
those days it was not thought a thing unfit that even 
children should give themselves unto the study of the Bible. 
Wherein how greatly some of them did profit in those tender 
years, may appear by that which Boniface, the first Arch- 
bishop of Mentz, relateth of Livinus, who was trained up 
in his youth by Benignus in “the singing of David’s Psalms, 
and the reading of the holy Gospels, and other divine 
exercises; and Jonas of Columbanus, in whose ‘ !breast 
the treasures of the holy Scriptures were so laid up, that 
within the compass of his youthful years he set forth an 
elegant exposition of the book of the Psalms:” by whose 
industry likewise afterward the study of God’s word was so 
propagated, that in the monasteries which were founded 
“ς according to his rule” beyond the seas, not the men 
only, but the religious women also, did carefully attend 
the same, that through patience and comfort of the Scrip- 
tures they might have hope. See for this the practice of 
the Virgin *Bitihildis lying upon her death-bed, reported 
by the same Jonas, or whosoever else was the author of 
the Life of Burgundofora. 

As for the edition of the Scriptures used in these parts 
at those times, the Latin translation was so received into 


common use among the learned, that the principal authority 


16 Ab ipso tempore pueritie sue curam 19 Tantum in ejus pectore divinarum 


non modicam lectionibus sacris, simul et 
monasticis exhibebat disciplinis. Bed. 
Hist. lib. iii. cap. 19. Ab infantia sacris 
literis et monasticis disciplinis eruditus. 
Johannes de Tinmouth (et ex eo Jo. 
Capgrar.) in Vita Fursei. 

17 A puerili ztate magnum habet stu- 
dium sacras discere literas. Tom. Iv. 
Antiqu. Lect. Henr. Canis. p. 642. 

'8 Davidicis Psalmorum melodiis, et 
sanctorum evangeliorum mellifluis lec- 
tionibus atque ceteris divinis exercita- 
tionibus., Bonifac. in Vita Livini. 


thesauri scripturarum conditi tenebantur, 
ut intra adolescentie etatem detentus, 
Psalmorum librum elimato sermone ex- 
poneret. Jonas in Vita Columbani, 
cap. 2. 

Ὁ B. Burgundofora monasterium quod 
Fuoriacas appellatur, &c. secundum regu- 
lam S. Columbani instituit. Id. in Vita 
Burgundof. 

21 Cum jam in extremis posita posceret 
per successiones noctium Jumen coram se 
accendi, et sacre lectionis preconia ante 
se legi, &c. Id. ibid. 


1. | OF THE HOLY SCRIPTURES. 525 


was still reserved to the original fountains. ‘Therefore doth 
Sedulius in the Old Testament commend unto us ‘ *the 
Hebrew verity,” for so with St Jerome doth he style it; 
and in the New correct oftentimes the vulgar Latin, ac- 
cording to the truth of the Greek copies. For example, 
in 1 Cor. vii. 34, he readeth as we do, There is difference 
between a wife and a virgin; and not as the Rhemists 
have translated it out of the Latin. Rom. xii. 19, he 
readeth, Non vosmetipsos vindicantes, not avenging your- 
selves, where the vulgar Latin hath corruptly, Non 
vosmetipsos defendentes, not defending yourselves. Rom. 
iii. 4, where the Rhemists translate according to the Latin, 
God is true, he sheweth that in the Greek copies it is 
found, Let God be true, or, Let God be made true. Rom. 
xv. 17, he noteth that the Latin books have put glory for 
gloriation. Galat. i. 16, where the Rhemists have, according 
to the Latin, 7 condescended not to flesh and blood, he saith, 
that in Greco melius habet, (for so must his word be here 
corrected out of St Jerome, whom he followeth), the Greek 
hath it better, Z conferred not. Rom. viii. 3, where the 
Rhemists say of God, according to the Latin translation, 
that of sin he damned sin in the flesh, Sedulius affirmeth, 
that verius habetur apud Grecos, it is more truly expressed 
in the Greek books, that for sin he damned sin in the flesh. 
Lastly, where the Rhemists translate after their Latin copy, 
Galat. v. 9, A little leaven corrupteth the whole paste, he 
saith it should be leaveneth, as we have it, and “not cor- 
rupteth, as it is ill read in the Latin books. So where 
they translate by the same authority, Galat. vi. 1, Instruct 
such an one in the spirit of lenity, “Claudius, following 
St Jerome, affirmeth that it is better in the Greek, Restore 
or perfect him. And where they make St Peter say, Matt. 
xvi. 22, Lord, be it far from thee, *he noteth that it is 
better in the Greek, Lord, favour thyself. 

In the Old Testament I observe that our writers do 
more usually follow the translation taken out of the Sep- 
tuagint than the vulgar Latin, which is now received in 
22 Hebraicam veritatem. Sedul. in Gal. | Greco, Perficiat in spiritu lenitatis. 
ili. et Hebr. vii. | Claud. in Gal. vi. 

23 Non, ut male in Latinis codicibus, 25 Absit a te, Domine, vel, ut melius 


| 
| 
corrumpit. Sedul. in Gal. ν. habetur in Greco, Propitius esto tibi 
| a : 
*4 Instruat, sive, ut melius habetur in | Domine, Id. lib. 11. Comment. in Matt. 


526 RELIGION OF THE ANCIENT IRISH. | CHAP. 
the Church of Rome. So, for example, where the vulgar 
Latin hath, Isaiah xxxi. 4, ἢ The tongue of the stammerers 
(or mafflers, as the Douay translation would have it En- 
glished,) shall speak readily and plainly, in the Confession 
of St Patrick “we find it laid down more agreeably to the 
δ Greek lection, The stammering tongues shall swiftly learn 
to speak peace. And in his Epistle to Coroticus or Cereticus, 
Malach. iv. 2, “You shall dance as calves loosed out of 
bands, where our common Latin hath, Yow shall leap as 
calves of the herd. And Job xx. 15, 16, *'The riches which 
he shall gather unjustly shall be vomited out of his belly ; 
the angel of death draweth him: he shall be mulcted with 
the wrath of dragons; the tongue of the serpent shall 
kill him: where the vulgar Latin readeth, * The riches 
which he hath devoured he shall vomit out, and God shall 
draw them forth out of his belly; he shall suck the head 
of asps, and the viper’s tongue shall kill him. The same 
course is likewise observed by Sedulius in his citations. 
But Gildas the Briton, in some books, as Deuteronomy, 
Isaiah, and Jeremiah, for example, useth to follow the 
vulgar Latin translated out of the Hebrew; in others, as 
the books of Chronicles, Job, Proverbs, Ezekiel, and the 
small Prophets, the elder Latin translated out of the Greek ; 
as also long after him his countryman *Nennius, in reckon- 
ing the years of the age of the world, followeth the Seventy ; 
and Asser allegeth the text, Gen. iv. 7, “If thow offer aright, 
and dost not divide aright, thow sinnest, according to the 
% Greek reading; whereas the vulgar Latin hath it, *Jf thou 


26 Lingua balborum velociter loquetur | αὐτὸν ἄγγελος" θυμὸν δὲ δρακόντων 
et plane. θηλάσειεν, ἀνέλοι δὲ αὐτὸν γλῶσσα 
27 Lingua balbutientes velociter dis- | ὄφεως. 


cent loqui pacem. 

28 Αἱ γλῶσσαι αἱ ψελλίζουσαι ταχὺ 
μαθήσονται λαλεῖν εἰρήνην. 

29 Exultabitis sicut vituli ex vinculis 
resoluti. Grae. Σκιρτήσετε ὡς μοσχάρια 
ἐκ δεσμῶν ἀνειμένα. 

30 Salietis sicut vituli de armento. 

31 Divitie, quas congregabit ijuste, 
evomentur de ventre ejus; trahet illum 
angelus mortis. Ira draconum mulcta- 
bitur; interficiet illum lingua colubri. 
Grec. Πλοῦτος ἀδικος συναγόμενος ἐξ- 
ἐμεθήσεται, ἐξ οἰκίας αὐτοῦ ἐξελκύσει 


35 Divitias quas devoravit evomet, et 
de ventre ijlius extrahet eas Deus. Caput 
aspidum suget, et occidet eum lingua 
vipere. 

33 Nenn. Histor. Briton. cap. i. 

34 Si recte offeras, recte autem non di- 
vidas, peccas. Asser Menevens. de Gestis 
fElfredi R. 

35 Οὐκ édv ὀρθῶς προσενέγκῃς, ὀρθῶς 
δὲ μὴ διέλῃς, ἥμαρτες; 

36 Nonne si bene egeris, recipies? sin 
autem male, statim in foribus peccatum 
aderit ἢ 


1. ] OF THE HOLY SCRIPTURES. 527 


do well, shalt thou not receive again? but if thou doest ill, 
shall not thy sin forthwith be present at the door? 

Of the Psalter, there are extant four or five Latin 
translations out of the Greek, namely, the old Italian, the 
Gallican, the Roman, the Gothic, and that of Milan, and 
one out of the Hebrew, composed by St Jerome, which, 
though it be now excluded out of the body of the Bible, 
and the Gallican admitted in the room thereof, yet in some 
“manuscript copies it still retaineth its ancient place; three 
whereof I have seen myself in Cambridge, one in Trinity, 
another in Bene’t, and the third in Jesus College library, 
where this translation out of the Hebrew, and not the vulgar 
out of the Greek, is inserted into the context of the Bible. 
In the citations of Gildas, and the Confession of Saint 
Patrick, I observe that the Roman Psalter is followed rather 
than the Gallican; in the quotations of Sedulius, on the 
other side, the Gallican rather than the Roman. Claudius, 
speaking of a text in the 118th (or, as he accounteth it, 
the 117th) “Psalm, saith that where the seventy interpreters 
did translate it, O Lord, save me, it was written in the 
Hebrew, ‘“ Anna Adonai Osanna; which our interpreter 
Jerome,” saith he, ‘more diligently explaining,” translated 
thus: “17 beseech thee, O Lord, save, I beseech thee.” 
Before this translation of St Jerome *I have seen an 
epigram prefixed by Ricemarch the Briton, who by Caradoc 
of Lhancarpan 15. commended for ‘ the godliest, wisest, 
and greatest clerk that had been in Wales many years 
before” his time, his Father ‘“Sulgen, Bishop of St David’s,” 
only excepted, ‘who had brought him up, and ἃ great 
number of learned disciples.” He having in this epigram 


mis adjuti sumus, in quibus magis sincera | Obsecro, Domine, salva obsecro. Claud. 
sacrorum librorum versio ab Hieronymo | Scot. in Matt. lib. iii. 
facta conservatur, argumento preter alia, 39 MS. in Bibliotheca eruditissimi an- 
ejus etiam in Psalmos interpretationem | tistitis D. Gulielmi Bedelli, Kilmorensis 
iis libris contineri, pro qua nostri codices | et Ardachadensis apud nos Episcopi. 
Septuagintainterpretum versioneminillos | ‘*° Caradoc, in Chronico Cambria, circa 
mutarunt. Jo. Marian. Prefat. Scholior. | annum 1099,ad quem in aliis etiam Anna- 
in Biblia, ad Card. Bellarmin. libus Britannicis MSS. annotatum reperi : 
38 In Psalmo exvii. ubi LXX. interpre- | Sub hujus anni ambitum morti succumbit 
tes transtulerunt, 0 Domine, saluum me | Richmarch cognomine Sapiens, filius Sul- 
fac, in Hebreo scriptum est, Anna Adonai | geni Episcopi, cum jam annum 43 etatis 
Osanna, quod interpres noster Hierony- | ageret. 


“7 Gothicis nostrorum libris antiquissi- mus diligentius elucidans ita transtulit, 
| 
| 
| 


528 RELIGION OF THE ANCIENT IRISH. [ CHAP. 


said of those who translated the Psalter out of Greek, that 
they did ‘* darken the Hebrew rays with their Latin cloud,” 
addeth of St Jerome, that being ““ replenished with the 
Hebrew fountain, he did more clearly and briefly discover 
the truth,” as drawing it out of the “ first vessel” imme- 
diately, and not taking it at the ‘ second-hand:” to this 
purpose thus expresseth he himself: 


Ebreis nablam custodit litera signis: 

Pro captu quam quisque suo sermone Latino 
Edidit, innumeros lingua variante libellos ; 
Ebreeumque jubar suffuscat nube Latina. 

Nam tepefacta ferum dant tertia labra saporem. 
Sed sacer Hieronymus, Ebreo fonte repletus, 
Lucidius nudat verum, breviusque ministrat : 
Namque secunda creat, nam tertia vascula vitat. 


Now for those books annexed to the Old ‘Testament, 
which St Jerome calleth apocryphal, others ecclesiastical, 
true it is that in our Irish and British writers some of 
them are alleged as parcels of Scripture and_prophetical 
writings; those especially that commonly bare the name of 
Solomon. But so also is the fourth book of Esdras cited 
by Gildas, in the name of ““ ‘'blessed Esdras the prophet,” 
which yet our Romanists will not admit to be canonical ; 
neither do our writers mention any of the rest with more 
titles of respect than we find given unto them by others of 
the ancient Fathers, who yet in express terms do exclude 
them out of the number of those books which properly are 
to be esteemed canonical. So that from hence no sufficient 
proof can be taken that our ancestors did herein depart 
from the tradition of the elder Church, “delivered by St 
Jerome in his Prologues, and explained by Brito (a Briton, 
it seemeth, by nation as well as by appellation,) in his 
Commentaries upon the same; which being heretofore joined 
with the ordinary gloss upon the Bible, have of late proved 
so distasteful unto our popish divines, that in their new 
editions, printed at Lyons anno 1590, and at Venice after- 
ward, they have quite crossed them out of their books. 


‘1 Quid preterea beatus Esdras Pro- #2 Vide Richard. Armachanum, de 
pheta ille, bibliotheca legis, minatus sit, | Questionib. Armeniornm, lib. xviii- 
attendite. Gild. Epist. cap. 1. 


1] OF THE HOLY SCRIPTURES. 529 


Yet Marianus Scotus, who was born in Ireland in the 
1028th year of our Lord, was somewhat more careful to 
maintain the ancient bounds of the Canon set by his fore- 
fathers. For he in his Chronicle, following Eusebius and 
St Jerome, at the reign of Artaxerxes Longimanus writeth 
thus: “ “Hitherto the divine Scripture of the Hebrews 
containeth the order of times; but those things that after 
this were done among the Jews are represented out of the 
book of the Maccabees and the writings of Josephus and 
Africanus.” But before him more plainly the author of 
the book de Mirabilibus Scripture, who is accounted to 
have lived here about the year 657: ‘“*'In the books of 
the Maccabees howsoever some wonderful things be found 
which might conveniently be inserted into this rank, yet 
will we not weary ourselves with any care thereof, because 
we only purposed to touch in some measure a short his- 
torical exposition of the wonderful things contained in the 
divine Canon.” As also in the apocryphal additions of 
Daniel, he telleth us that what is reported ‘‘ “touching the 
lake, or den, and the carrying of Abackuk, in the fable 
of Bel and the Dragon, is not therefore placed ἴῃ this 
rank, because these things have not the authority of divine 
Scripture.” 

And so much concerning the holy Scriptures. 


| canonis mirabilibus exiguam, quamvis 
ingenioli nostri modulum excedentem, 


48 Hucusque Hebrzeorum divina Scrip- 
tura temporum seriem continet. Que vero 


post hec apud Judzos sunt gesta, de libro 
Maccabeorum et Josephi atque Afri- 
cani scriptis exhibentur. Marian. Chron. 
MS. 

44 In Maccabezorum libris etsi aliquid 
ynirabilium numero inserendum conve- 
niens fuisse huic ordini inveniatur; de 
hoc tamen nulla cura fatigabimur, quia 


tantum agere proposuimus, unde divini | 





historicam expositionem ex parte aliqua 
tangeremus. Lib. ii. de Mirabilib. Script. 
cap. 34, inter Opera B. Augustini, Tom. 
111. 

45 De lacu vero iterum et Abacuk trans- 
lato in Belis et Draconis fabula, idcirco 
in hoc ordine non ponitur, quod in auc- 
toritate divine Scripture non habentur. 
Ibid. cap. 32. 


530 RELIGION OF THE ANCIENT IRISH. | CHAP. 


CHAPTER II. 


OF PREDESTINATION, GRACE, FREE-WILL, FAITH, WORKS, JUSTIFICATION, 
AND SANCTIFICATION. 


Tue doctrine which our learned men observed out of 
the Scriptures and the writings of the most approved 
Fathers, was this: That God “'by his immoveable counsel,” 
as Gallus speaketh in his sermon preached at Constance, 
ordained some of his creatures “to praise him, and live 
blessedly from him, and in him, and by him;” namely, 
“Ἐν. his eternal predestination, his free calling, and his 
grace, which was due to none:” that ‘“ *he hath mercy 
with great goodness, and hardeneth without any iniquity ; 
so as neither he that is delivered can glory of his own 
merits, nor he that is condemned complain but of his own 
merits: forasmuch as grace only maketh the distinction 
betwixt the redeemed and the lost, who by a cause drawn 
from their common original were framed together into one 
mass of perdition.”. For “ ‘all mankind stood condemned 
in the apostatical root” of Adam “ with so just and divine 
a judgment, that although none should be freed from thence, 
no man could rightly blame the justice of God; and such 
as were freed must so have been freed, that by those many 
which were not freed, but left in their most just condemna- 
tion, 1t might be shewed what the whole lump had deserved, 
that the due judgment of God should have condemned even 


1 Prescitam et predestinatam immo- 
bili consilio creaturam, ad se laudandum, 
et ex se et in se et per se beate vivendum. 
S. Gallus in Serm. habit. Constant. 

2 Predestinatione scilicet eterna, non 
creatione temporaria, sed vocatione gra- 
tuita, vel indebita gratia. Id. ibid. 

° Miseretur magna bonitate, et obdurat 
nulla iniquitate ; ut neque liberatus de suis 
meritis glorietur, neque damnatus nisi de 
suis meritis conqueratur. Sola enim gratia 
redemptos discernit a perditis,quos in unam 
perditionis concreayerat massam, ab origine 
ducta causa communi. Sedul.in Rom. ix. 





+ Videt universum genus humanum 
tam justo judicio divinoque in apostatica 
radice damnatum, ut etiamsi nullus inde 
liberatur, nemo recte posset Dei vituperare 
justitiam ; et qui liberantur, sic oportuisse 
liberari, ut ex pluribus non liberatis, atque 
damnatione justissima derelictis,_ostende- 
retur quid meruisset universa conspersio, 
quod etiam justos debitum judicium Dei 
damnaret, nisi in ejus debitum miseri- 
cordia subveniret; ut volentium de suis 
meritis gloriari omne os obstruatur, et 
qui gloriatur in Domino glorietur. Id, 
ibid. 


iI. j OF PREDESTINATION, GRACE, FREE-WILL, Wc. 531 


those that are justified, unless mercy had relieved them from 
that which was due; that so all the mouths of them which 
would glory of their merits might be stopped, and he that 
glorieth might glory in the Lord.” 

They further taught, as St Augustine did, that “ *man 
using ill his free-will lost both himself and it:” that, as 
one ‘ by living is able to kill himself, but by killing him- 
self is not able to live, nor hath power to raise up himself 
when he hath killed himself, so when sin had been com- 
mitted by free-will, sin being the conqueror, free-will also 
was lost; forasmuch as of whom a man is overcome, of 
the same is he also brought in bondage, 2 Peter ii. 19:” 
that ‘unto a man thus brought in bondage and sold there 
is no liberty left to do well, unless he redeem him whose 
saying is this, If the Son make you free, ye shall be free 
indeed, John viii. 36:” that *‘ *the mind of men from their 
very youth is set upon evil, there being not a man which 
sinneth not:” that a man “ “hath nothing from himself but 
sin:” that “*God is the author of all good things, that 
is to say, both of good nature and of good will; which, 
unless God do work in him, man cannot do, because this 
good will is prepared by the Lord in man, that by the 
gift of God he may do that which of himself he could 
not do by his own free-will:” that ‘ *the good will of man 
goeth before many gifts of God, but not all; and of those 
which it doth not go before itself is one. For both of 


° Libero arbitrio male utens homo et ® Deus auctor est omnium bonorum, hoe 
se perdidit et ipsum. Sicut enim qui se est, et nature bonz et voluntatis bone, 
occidit, utique vivendo se occidit, sed se | quam nisi Deus in illo operetur, non facit 
occidendo non vivit, neque seipsum pote- , homo. Quia preparatur voluntas a Domi- 
rit resuscitare cum occiderit; ita cum no in homine bona, ut faciat Deo donante, 
libero arbitrio peccaretur, victore peccato | quod aseipso facere non poterat per liberi 
amissum est et liberum arbitrium; a quo  arbitrii voluntatem. Claud. lib.i.in Matt. 
enim quis devictus est, huic et servus ad- ® Precedit bona voluntas hominis mul- 
dictus est. Sed ad bene faciendum ista ta Dei dona, sed non omnia; que autem 
libertas unde erit homini addicto et ven- | non precedit ipsa, in eis est et ipsa. Nam 
dito, nisi redimat, cujus illa vox est, Si | utrumque legitur in sanctis eloquiis, et, 
vos Filius liberaverit, vere liberi eritis? | Misericordia ejus preveniet me, et, Mise- 
Id. ibid. ricordia ejus subsequetur me: nolentem 

® Quod ab adolescentia mens hominum | prevenit ut velit, volentem subsequitur, 
apposita sit ad malitiam; non est enim | ne frustra velit. Cur enim admonemur 
homo quinon peccet. Id. in Ephes. ii. petere ut accipiamus, nisi ut ab illo fiat 

7 Quid habes ex teipso nisi peccatum ? | quod volumus, a quo factum est ut veli- 
Id. in 1 Cor. iv. | mus? Sedul. in Rom. ix, 

ΠΤ, 2 


532 RELIGION OF THE ANCIENT IRISH. [ cHAP. 


these is read in the holy Scriptures, His mercy shall go 
before me, and, His mercy shall follow me; it preventeth 
him that is unwilling that he may will, and it followeth 
him that is willing that he will not in vain;” and that 
therefore ‘‘ we are admonished to ask, that we may receive, 
to the end that what we do will, may be effected by him 
by whom it was effected that we did so will.” 

They taught also, that ‘ the law was not given that 
it might take away sin, but that it might shut up all 
under sin;” to the end that men, being “ by this means 
humbled, might understand that their salvation was not in 
their own hand, but in the hand of a Mediator:” that by 
the law cometh “''neither the remission nor the removal, 
but the knowledge of sins:” that it ‘ “taketh not away 
diseases, but discovereth them ;” ‘‘ “forgiveth not sins, but 
condemneth them:” that ‘‘ the Lord God did impose it, 
not upon those that served righteousness, but sin ; namely, 
by giving a just law to unjust men, to manifest their sins, 
and not to take them away; forasmuch as nothing taketh 
away sins but the grace of faith, which worketh by love:” 
that our “sins are freely forgiven us,” ‘ without the 
merit of our works:” that ‘* “through grace we are saved, 
by faith, and not by works ;” and that therefore we are to 
rejoice, “‘ “not in our own righteousness or learning, but in 
the faith of the cross, by which all our sins are forgiven 
us:” that “grace is abject and vain, if it alone do not 


10 Non ergo lex data est, ut peccatum | titie servientibus, sed peccato ; justam 
auferret, sed ut sub peccato omnia conclu- | scilicet legem injustis hominibus dando, 
deret. Lex enim ostendebat esse pecca- | ad demonstranda peccata eorum, non 
tum, quod illi per consuetudinem cecati auferenda. Non enim aufert peccata nisi 
possent putare justitiam; ut hoc modo gratia fidei, que per dilectionem operatur. 
humiliati cognoscerent non in sua manu | Claud. in Argument. Epist. ad Gal. 


esse salutem suam, sed in manu Media- 15 Gratis nobis donantur peccata. Sedul. 

toris. Id. in Gal. iii. in Gal. i. A morte redemptis gratis pec- 
11 Non remissio nec ablatio peccatorum, | cata dimittuntur. Id. in Ephes. i. 

sed cognitio. Id. in Rom. iil. 16 Absque operum merito et peccata 


12 Lex que per Moysen data est, tantum | nobis concessa sunt pristina, et pax indulta 
peccata ostendit, non abstulit. Claud.in | post veniam. Claud. in Gal. i. 


Gal. ii. Perque illam legem morbos os- 17 Gratia estis salvati per fidem, id est, 
tendentem, non auferentem, etiam preva- | non per opera. Sedul. in Ephes. il. 
ricationis crimine contrita superbia est. 18 Non in propria justitia vel doctrina, 
Id. in Gal. iii. . sed in fide crucis, per quam mihiomnia pec- 
13 Tjex non donat peccata, sed damnat. | catadimissasunt. Sedul. et Claud. Gal. vi. 
Sedul. in Rom. iv. 19 Abjecta et irrita gratia est, si mihi 


14 Dominus Deus imposuerat non jus- | sola non sufficit. Sedul. in Gal. 11. 


11.| OF PREDESTINATION, GRACE, FREE-WILL, &c. 533 
suffice” us; and that we ‘ esteem basely” of Christ, 
** when we think that he is not sufficient for us to salvation :” 
that “*'God hath so ordered it, that he will be gracious 
to mankind, if they do believe that they shall be freed by 
the blood” of Christ: that as ‘the soul is the life of 
the body, so faith is the life of the soul;” and that we 
live “by faith only, as owing nothing to the law:” that 
“Πρ. who believeth in Christ hath the perfection of the 
law. For whereas none might be justified by the law, because 
none did fulfil the law, but only he which did trust in the 
promise of Christ; faith was appointed, which should be 
accepted for the perfection of the law, that in all things 
which were omitted faith might satisfy for the whole law :” 
that this righteousness therefore is ‘¢*not ours, nor in us, 
but in Christ,” in whom we are considered ‘ as members 
in the head:” that “ “faith, procuring the remission of sins 
by grace, maketh all believers the children of Abraham :” 
and that ‘**it was just, that as Abraham was justified by 
faith only, so also the rest that followed his faith should 
be saved” after the same manner: that ‘ “through adoption 
we are made the sons of God, by believing in the Son of 
God;” and that this is ‘*”a testimony of our adoption, 
that we have the Spirit, by which we pray” and cry, Abba, 
Father; ‘‘ forasmuch as none can receive so great a pledge 
as this but such as be sons only:” that ‘“ * Moses himself 


20 Christum vilem habetis, dum putatis 
eum vobis non sufficere ad salutem. Id. 
in Gal. iii. 

*1 Disposuit Deus propitium se futu- 
rum esse humano generi, si credant in 
sanguine ejus se esse liberandos. Id. in 
Rom. iii. 

*2 Vita corporis anima, vita anime fides 
est. Id. in Heb. x. 

8 Τὴ fide vivo Filii Dei, id est, in sola 
fide, qui nihil debeo legi. Id. in Gal. ii. 

*4 Perfectionem legis habet qui credit 
in Christo. Cum enim nullus justificare- 
tur ex lege, quia nemo implebat legem, 
nisi qui speraret in promissionem Christi ; 
fides posita est, que cederet pro perfec- 
tione legis, ut in omnibus pretermissis 
fides satisfaceret pro tota lege. Id. in 
Rom. x. 

7° Non nostra, non in nobis, sed in 





Christo, quasi membra in capite. Id, in 
2 Cor. v. 

26 Fides, dimissis per gratiam peccatis, 
omnes credentes filios efficit Abrahe. Id. 
in Rom. iv. 

27 Justum fuerat, ut quomodo Abraham 
credens ex gentibus per solam fidem jus- 
tificatus est, ita ceteri fidem ejus imitantes 
salvarentur. Id. in Rom. i. 

°8 Per adoptionem efficimur filii Dei, 
credendo in Filium Dei. Claud. lib. i. 
in Matt. 

29 Testimonium adoptionis, quod habe. 
mus Spiritum, per quem ita oramus ; tan- 
tam enim arrham non poterat nisi filii 
accipere. Sedul. in Rom. viii. 

30 Ipse Moses distinxit inter utramque 
justitiam, fidei scilicet atque factorum ; 
quia altera operibus, altera sola creduli- 


tate justificet accedentem. Id.in Rom. x. 


534 RELIGION OF THE ANCIENT IRISH. [ cHAP. 


made a distinction betwixt both the justices, to wit, of faith 
and of deeds; that the one did by works justify him that 
came, the other by believing only:” that “ *'the patriarchs 
and the prophets were not justified by the works of the 
law, but by faith:” that “the custom of sin hath so 
prevailed, that none now can fulfil the law; as the Apostle 
Peter saith, Acts xv. 10, Which neither our fathers nor we 
have been able to bear. But if there were any righteous 
men which did escape the curse, it was not by the works 
of the law, but for their faith’s sake, that they were saved.” 

Thus did Sedulius and Claudius, two of our most 
famous divines, deliver the doctrine of free-will and grace, 
faith and works, the law and the Gospel, justification and 
adoption; no less agreeably to the faith which is at this 
day professed in the reformed churches, than to that which 
they themselves received from the more ancient doctors, 
whom they did follow therem. Neither do we in our judg- 
ment one whit differ from them, when they teach that 
ςς 88 faith alone is not sufficient to life.” For when it is 
said, that ‘faith alone justifieth,” this word alone may be 
conceived to have relation either to the former part of the 
sentence, which in the schools they term the szhject, or 
to the latter, which they call the predicate. Being referred 
to the former, the meaning will be, that such a faith as is 
alone, that is to say, not accompanied with other virtues, 
doth justify ; and in this sense we utterly disclaim the 
assertion. But being referred to the latter, it maketh this 
sense, that faith is it which alone or only justifieth; and in 
this meaning only do we defend that proposition; under- 
standing still by faith not a dead carease thereof, for how 
should the just be able to live by a dead faith? but a true 
and lively faith, “which werketh by love. For as it is a 
certain truth, that among all the members of the body the 


31. Patriarche et prophete non ex operi- | legis, sed tidei gratia salvati sunt. Id. in 
bus legis, sed ex fide justificati sunt. Id. | Gal. iii. 
in Gal. ii. | 33 Hoc contra illos agit, quisolam fidem 
| posse sufficere dicunt. Sedul. in Ephes. 
v. Non ergo sola ad vitam suflicit fides. 
Claud. in Gal. v. bis. Hee sententia illos 
revincit, qui solam fidem ad salutem ani- 
| marum suarum sufficere arbitrantur. Id. 
| ibid. in fine. SiGal- vie: 


82 Tta prevaluit consuetudo peccandi, 
ut nemo jam perficiat legem; sicut Petrus 
Apostolus ait, Quod neque nos neque pa- 
tres nostri portare potuimus. Si qui vero | 
justi non erant maledicti, non ex operibus 


a: 


i. | OF PREDESTINATION, GRACE, FREE-WILL, Wc. 535 


eye is the only instrument whereby we see; and yet it is as 
true also, that the eye being alone and separated from the 
rest of the members is dead, and for that cause doth neither 
see only, nor see at all: so these two sayings likewise may 
stand well enough together, that among ail the virtues in 
the soul faith is the only instrument whereby we lay hold 
upon Christ for our justification; and yet that faith, being 
alone and disjoined from the society of other graces, is dead 
in itself, as *St James speaketh, and in that respect can 
neither only justify, nor justify at all. 

So though Claudius do teach as we do, that ““ *faith 
alone saveth us, because by the works of the law no man 
shall be justified,” yet he addeth withal this caution: ‘ * Not 
as if the works of the law should be contemned, and without 
them a simple faith” (so he calleth that solitary faith whereof 
we spake, which is a simple faith indeed) ‘‘ should be desired ; 
but that the works themselves should be adorned with the 
faith of Christ. For that sentence of the wise man is excel- 
lent, that the faithful man doth not live by righteousness, 
but the righteous man by faith.” In like manner Sedulius 
acknowledgeth with us, that God ‘ *hath purposed by faith 
only to forgive our sins freely,” and ‘‘ *’by faith only to save 
the believers ;” and. that when men have falien, they are to 
be renewed “ “only by the faith of Christ, which worketh 
by love:” intimating by this last clause, that howsoever 
faith only be it which justifieth the man, yet the work of 
love is necessarily required, for all that, to justify the faith. 
And “this faith,” saith “he, ‘‘ when it hath been justified, 
sticketh in the soil of the soul like a root which hath received 
a shower; that when it hath begun to be manured by the 


35 Jam. ii. 17. 
86 Si gentes fides sola non salvat, nec 


nos ; quia ex operibus legis nemo justifi- 
cabitur, Claud. in Gal. ii. 


37 Non quo legis opera contemnenda 
sint, et absque eis simplex fides adpetenda; 
sed ipsa opera fide Christi adornentur. 
Scita est enim sapientis viri illa sententia, 
non fidelem vivere ex justitia, sed justum 
ex fide. Id. in Gal. iii. 


38 Gratis proposuit per solam fidem 
dimittere peccata. Sedul. in Rom. iv. 


39 Ut sola fide salvarentur credentes. 
Id. in Gal. iii. 

40 Per solam fidem Christi, qua per 
dilectionem operatur. Id. in Heb. vi. 

41 Hee fides cum justificata fuerit, tan- 
quam radix imbre suscepto, heret in ani- 
mz solo; ut cum per legem Dei excoli 
ceeperit, rursum in eam surgant rami, qui 
fructus operum ferant. Non ergo ex ope- 
ribus radix justitia, sed ex radice justitice 
fructus operum crescit ; illascilicet radice 
justitie, cui Deus acceptum fert justitiam 


| sine operibus. Id. in Rom, iy. 


536 RELIGION OF THE ANCIENT IRISH. [ cHaAv- 
law of God, it may rise up again into boughs which may 
bear the fruit of works. Therefore the root of righteous- 
ness doth not grow out of works, but the fruit of works 
out of the root of righteousness; namely, out of that root 
of righteousness which God doth accept for righteousness 
without works.” The conclusion is, That saving faith is 
always a fruitful faith; and though it never go alone, yet 
may there be some gift of God which it alone is able to 
reach unto, as ‘Columbanus also implieth in that verse: 


Sola fides fidei dono ditabitur almo. 


The greatest depressers of God’s grace, and the advancers 
of man’s abilities, were Pelagius and Celestius; the one born 
in Britain, as appeareth by Prosper Aquitanus, the other 
in Scotland or Ireland, as “Mr Persons doth gather out 
of those words of St Jerome in one of the prefaces of his 
commentaries, not upon Ezekiel, as he quoteth it, but upon 
Jeremiah: ‘ “He hath his offspring from the Scottish nation, 
near to the Britains.” These heretics, as our Marianus 
noteth out of Prosper in his Chronicle, preached, among 
other of their impieties, “that for <« attaining of righteous- 
ness every one was governed by his own will, and received 
so much grace as he did merit :” whose venomous doctrine 
was in Britain repressed, first by Palladius, Lupus, Ger- 
manus, and Severus from abroad; afterward by David Me- 
nevensis and his successors at home: agreeably to whose 
institution Asser Menevensis doth profess, that God is always 
to be esteemed both the mover of the will and the bestower 
of the good that is willed; for he is, saith he, ““ “the insti- 
gator of all good wills, and withal the most bountiful pro-, 
vider, that the good things desired may be had; forasmuch 
as he would never stir up any to will well, unless he did 


42 Columban. in Monasticis. 

43 Pers. three Convers. part. i. chap. 3, 
sect. 10. 

44 Habet enim progeniem Scotice gen- 
tis, de Britannorum vicinia. Hieron. 
Prowm. lib. iii. Commentar. in Jerem. 

“5 Unumquemque ad justitiam volun- 
tate propria regi; tantumque accipere 
gratia quantum meruerit. Marian. Scot. 
Chron, ad ann, Dom. 413 vel 414; whereof 





see more particularly the Answer to the 
Jesuit, in the question of Free-will. 

4° Omnium bonarum voluntatum insti- 
gator; necnon etiam, ut habeantur bona 
desiderata, largissimus administrator ; ne- 
que enim unquam aliquem bene velle in- 
stigaret, nisi et hoc, quod bene et juste 
quisque habere desiderat, largiter admi- 
nistraret. Tlfredi 


ΒΕ. 


Asser de rebus gestis 


πὴ 


also liberally supply that which every one doth well and 
justly desire to obtain.” 

Among our Irish the grounds of sound doctrine in 
these points were at the beginning well settled by Palladius 
and Patricius, “sent hither by Celestinus, Bishop of Rome. 
And when the poison of the Pelagian heresy, about two 
hundred years after that, began to break out among them, 
the clergy of Rome, in the year of our Lord 639, during 
the vacancy of the see, upon the death of Severinus, directed 
their letters unto them for the preventing of this growing 
mischief; wherein, among other things, they put them in 
mind, that ‘ “it is both blasphemy and folly to- say that 
a man is without sin, which none at all can say but that 
one mediator betwixt God and man, the man Christ Jesus, 
who was conceived and born without sin.” Which is agree- 
able partly to that of Claudius, that ‘ “10 is manifest unto all 
wise men, although it be contradicted by heretics, that there 
is none who can live upon earth without the touch of some 
sin;” partly to that of Sedulius, that ‘°**there is none of 
the elect so great whom the devil doth not dare to accuse, 
but him alone who did no sin, and who said, 726 prince 
of this world cometh now, and in me he findeth nothing.” 

For touching the imperfection of our . sanctification in 
this life, these men held the same that we do, to wit, that 
the law ‘‘*'cannot be fulfilled : that ‘‘ there is none that 
doth good, that is to say, perfect and entire good:” that 
*’God’s elect shall be perfectly ‘holy and immaculate in 
the life to come, where the Church of Christ shall have no 
spot nor wrinkle;” whereas ‘in this present life they are 


OF PREDESTINATION, GRACE, FREE-WILL, &c. 


537 


47 Prosp. Aquitan. advers. Collator. 
circa finem. 

48 Blasphemia et stultiloquium est di- 
cere, esse hominem sine peccato; quod 
omnino non potest, nisi unus mediator 
Dei et hominum, homo Christus Jesus, 
qui sine peccato est conceptus et partus. 
Epist. Cler. Roman. apud Bedam, Hist. 
lib. li. cap. 19. 

49 Quia, (quod omnibus sapientibus 


patet, licet heretici contradicant) nemo | 
est, quisine adtactu alicujus peccati vivere | 


possit super terram. . Claud. lib. ii. in 
Matth. 
°° Nullus electus est ita magnus, quem 





diabolus non audeat accusare, nisi illum 
solum qui peccatum non fecit, qui et 
dicebat, Nuncvenit princeps hujus mundi, 
et in me nihil invenit. Sed. in Rom. viii. 

51 Non potest impleri. Id. in Rom. vii. 

52 Non est qui faciat bonum, hoc est, 
perfectum et integrum bonum. Id. in 
Rom. iii. 

53 Ad hoc nos elegit, ut essemus sancti 
et immaculati in futura vita; quoniam 
Ecclesia Christi non 
neque rugam. 


habebit maculam 
Licet etiam in presenti 
Vita justi, et sancti, et immaculati, quam- 


| visnon ex toto, tamen ex parte, non in- 


convenienter dici possunt, Id. in Ephes. ἡ. 


538 RELIGION OF THE ANCIENT IRISH. [cHaP. 


righteous, holy, and immaculate, not wholly, but in part” 
only: that ‘the righteous shall then be without all kind 
of sin, when there shall be no law in their members that 
shall resist the law of their mind;” that although *“ * sin 
do not now reign in their mortal body to obey the desires 
thereof,” yet ‘sin dwelleth in that mortal body, the force 
of that natural custom being not yet extinguished,” which 
we have gotten by .our original, and increased by our actual, 
transgressions. And as for the matter of merit, Sedulius 
doth resolve us out of St Paul, that we are saints “ by the 
calling of God, not by the merit of our deed ;” that God 
as able to do exceeding abundantly above that we ask or 
think, ‘according to the power that worketh in us, not 
according to our merits;” that ‘ whatsoever men have 
from God is grace, because they have nothing of due ;” and 
that “nothing can be found worthy or to be compared 
with the glory to come.” 


CHAPTER IIT. 


OF PURGATORY AND PRAYER FOR THE DEAD. 


THE next point that offereth itself unto our consideration 
is that of Purgatory: whereof if any man do doubt, ' Cesarius, 
a German monk of the Cistercian order, adviseth him for 
his resolution to make a journey into Scotland, the greater 


δ. Tune erit justus sine ullo omnino 57 Secundum virtutem que operatur in 
peccato, quando nulla lex erit in membris | nobis, non secundum merita nostra. Id. 
ejus, repugnans legi mentis ejus. Claud. | in Ephes. iii. 
in Gal. v. ‘ep : *8 Sciendum est, quia omne quod ha- 

*® Non enim jam regnat peccatum 11 | bent homines a Deo, gratia est; nihil 
COnuns mortali corpore ad obediendum de- enim ex debito habent. Id. in Rom. xvi. 
sideriis ejus; quamvis habitet in eodem 
mortali corpore peccatum, nondum ex- 
tincto impetu consuetudinis naturalis, qua 


°° Nihil dignum inveniri vel compa- 
rari ad futuram gloriam potest. Id. in 


mortaliter nati sumus, et ex propriis vite OEE 

nostre, cum et nos ipsi peccando auximus ' Qui de purgatorio dubitat, Scotiam 
quod ab origine peccati humani damna- | pergat, purgatorium sancti Patricii intret, 
tionis trahebamus. Id. ibid. et de purgatorii penis amplius non dubi- 





°° Vocatione Dei, non merito facti. Se- | tabit. Caesar. Heisterbach, Dialog, lib. 
dul. in Rom. i, | xii. cap. 98, 


—. — . 


11. OF PURGATORY AND PRAYER FOR THE DEAD. 539 


Scotland he meaneth, and there to ‘ enter into St Patrick’s 
purgatory ;” and then he giveth him his word, that “ he 
shall no more doubt of the pains of purgatory.” If Doctor 
Terry, who commendeth this unto us as the testimony of 
*¢®a most famous author,” should chance to have a doubtful 
thought hereafter of the pains of purgatory, I would wish 
his ghostly father to enjoin him no other penance but the 
undertaking of a pilgrimage unto St Patrick’s purgatory, 
to see whether he would prove any wiser when he came 
from thence than when he went thither. In the mean time, 
until he hath made some further experiment of the matter, 
he shall give me leave to believe him that hath been there, 
and hath cause to know the place as well as any, (the island 
wherein it is seated being held by him as a part of the 
inheritance descended unto him from his ancestors), and yet 
professeth that he found nothing therein, which might afford 
him any argument to think there was a purgatory. I pass 
by that Nennius and Probus, and all the elder writers of 
the life of St Patrick that I have met withal, speak not 
one word of any such place, and that *Henry, the monk 
of Saltrey, in the days of King Stephen, is the first in whom 
I could ever find any mention thereof. This only would 
I know of the Doctor, what the reason might be, that 
where he bringeth in the words of Giraldus Cambrensis 
touching this place, as ‘ ‘an authentical authority,” he 
passeth over that part of his relation wherein he affirmeth 
that St Patrick intended by this means to bring the rude 
people to a persuasion of the certainty ‘“‘°of the infernal 
pains of the reprobate, and of the true and everlasting life 
of the elect after death.” 


® Cujus loci fama ita sparsim per omnes tigatoris, qui taliter loquitur. Thyr. 
Europe partes volare visa est, ut Casa- | Discurs. Panegyric. p. 153. 


rius celeberrimus auctor de eo nihil dubi- 5 De infernalibus namque reproborum 
tans sic scribat. Guil. Thyreus, in Dis- | penis, et de vera post mortem perpetua- 
curs. Panegyric. de S. Patric. ΠῚ que electorum vita, vir sanctus cum gente 


* Henr. Saltereyens. in lib. de Visione | incredula dum disputasset; ut tanta, tam 
(Eni Militis MS. in publica Cantabrigi- | inusitata, tam inopinabilis rerum novitas 
ensis Academie Bibliotheca, et privata | rudibus infidelium animis oculata fide 
viri doctissimi M. Thome Alani Oxoni- | certius imprimeretur, efficaci orationum 
ensis, et in Nigro libro Ecclesie S. Trin- | instantia magnam et admirabilem utri- 
itat. Dublin. usque rei notitiam, dureque cervicis po- 

* De posteriori non minus authentica | pulo perutilem, meruit in terris obtinere. 
videtur auctoritas Giraldi Cambrensis, | Giral. Cambrens. Topograph. Hibern. 


rerum Ibernicarum diligentissimi inves- | Distinct. 11. cap. 5. 
} 


540 RELIGION OF THE ANCIENT IRISH. [cHar. 

The Grecians allege this for one of their arguments 
against purgatory: that whereas “ἢ °their fathers had deli- 
vered unto them many visions and dreams and other wonders 
concerning the everlasting punishment,” wherewith the wicked 
should be tormented in hell, yet none of them had ** declared 
anything concerning a purgatory temporary fire.” Belike 
the Doctor was afraid that we should conclude upon the same 
ground, that St Patrick was careful to plant in men’s minds 
the belief of heaven and hell, but of purgatory taught them 
never a word. And sure I am, that in the book ascribed 
unto him, de Tribus Habitaculis, which is to be seen in 
his majesty’s library, there is no mention of any other place 
after this life, but of these two only. I will lay down 
here the beginning of that treatise, and leave it to the judg- 
ment of any indifferent man, whether it can well stand with 
that which the Romanists teach concerning purgatory at 
this day: ‘“*There be three habitations under the power 
of Almighty God, the first, the lowermost, and the middle ; 
the highest whereof is called the kingdom of God or the 
kingdom of heaven, the lowermost is termed hell, the middle 
is named the present world, or the circuit of the earth. 
The extremes whereof are altogether contrary one to another ; 
(for what fellowship can there be betwixt light and darkness, 
betwixt Christ and Belial?) but the middle hath some simi- 
litude with the extremes. For in this world there is a mixture 


Belial ?) medium vero nonnullam habet 


ὁ Οἱ τὸν ἰσάγγελον ἐπὶ γῆς πολιτευ- 
similitudinem ad extrema, &c. Com- 


, PA ͵ ee = 
σάμενοι βίον, ὅσοι πατέρες ἡμῶν πολλαχοῦ 


καὶ πολλάκις δι᾿ ὀπτασιῶν καὶ ἐνυπνίων 
καὶ ἑτέρων θαυμάτων τὰ περὶ τῆς αἰωνίου 
κολάσεως καὶ τῶν ἐν αὐτῇ ἀσεβῶν καὶ 
ἁμαρτωλῶν, αὐτοί γε μνούμενοι καὶ τοὺς 
ἄλλους μυοῦντες,. &C. περὶ καθαρτικοῦ 
προσκαίρου πυρὸς οὐδὲν οὐδαμῶς διεσάφη- 
σαν. Marcus Ephesius, in Grecorum 
Apolog. de Igne Purgatorio ad Concil. 
Basileens. 

7 Tria sunt sub omnipotentis Dei nutu 
habitacula ; primum, imum, medium. 
Quorum summum regnum Dei vel regnum 
celorum dicitur, imum vocatur infernus, 
medium mundus presens vel orbis terra- 
rum appellatur. Quorum extrema omnino 
sibi invicem sunt contraria et nulla sibi 
societate conjuncta; (que enim societas 
potest esse luci ad tenebras, et Christo ad 





mixtio namque malorum simul et bono- 
rum in hoc mundo est. In regno autem 
Dei nulli mali sunt, sed omnes boni; at 
in inferno nulli boni sunt, sed omnes mali. 
Et uterque locus ex medio suppletur. 
Hominum enim hujus mundi alii elevan- 
tur ad ceelum, alii trahuntur ad infernum. 
Similes quippe similibus junguntur, id 
est, boni bonis, et mali malis; justi ho- 
mines justis angelis, transgressores ho- 
mines transgressoribus angelis ; servi Dei 
Deo, servi diaboli diabolo. Benedicti 
vocantur ad regnum sibi paratum ab ori- 
gine mundi; maledicti expelluntur in 
ignem eternum, qui preparatus est dia- 
bolo et angelis ejus. Patric. de trib. 
Habitac. MS. in Bibliotheca Regia Ja- 
cobea. 


111.] OF PURGATORY AND PRAYER FOR THE DEAD. 541 
of the bad and of the good together; whereas in the king- 
dom of God there are none bad, but all good; but in hell 
there are none good, but all bad. And both those places 
are supplied out of the middle. For of the men of this 
world, some are lifted up to heaven, others are drawn down 
to hell: namely, like are joined unto like, that is to say, 
good to good, and bad to bad; just men to just angels, 
wicked men to wicked angels; the servants of God to God, 
the servants of the devil to the devil. The blessed are 
called to the kingdom prepared for them from the beginning 
of the world; the cursed are driven into the everlasting fire 
that is prepared for the devil and his angels.” ‘Thus far 
there. 

Hitherto also may be referred that ancient Canon of 
one of our Irish Synods, wherein it is affirmed, that the 
soul being separated from the body is ‘‘ “presented before 
the judgment-seat of Christ, who rendereth its own unto it 
according as it hath done;” and that ‘neither the arch- 
angel can lead it unto life until the Lord hath judged it, 
nor the devil transport it unto pain unless the Lord do 
damn it:” as the sayings of Sedulius likewise, that after 
the end of this life ‘‘ either death or life succeedeth,” and 
that “‘ death is the gate by which we enter into our king- 
dom ;” together with that of Claudius, that ‘ "Christ did 
take upon him our punishment without the guilt, that 
thereby he might loose our guilt and finish also our punish- 
ment.” Cardinal Bellarmine indeed allegeth here against us 
the vision of Furseus, who ‘“ rising from the dead, told 
many things which he saw concerning the pains of purgatory ;” 
as Bede, he saith, doth write. But, by his good leave, we 


Sedul. 


8. Custodit animam usque dum steterit | 


ante tribunal Christi, cui refert sua prout 
gesserit propria. Nec archangelus potest 
ducere ad vitam usque dum judicaverit 
eam Dominus, nec diabolus ad penam 
traducere, nisi Dominus damnaverit eam. 
Synod. Hibern. in vet. cod. Canonum, 
titulorum Lxvi. MS, in Bibliotheca 1). 
Robert. Cottoni. Cujus initium: Inter 


vetera Concilia, quatuor esse venerabiles | 


Synodos, &c. 


9. Finem dixit exitum vite et actuum ; 





cui aut mors aut vita succedit. 
in Rom. vii. 

10 Mors porta est per quam itur ad reg- 
num. Id. in 1 Cor. iii. 

1 Suscepit Christus sine reatu suppli- 
cium nostrum, ut inde solveret reatum 
nostrum, et finiret etiam supplicium nos- 
trum. Claud. in Gal. iii. 

12 Beda, Hist. Anglor. lib. iii. cap. 19, 
scribit, B. Furseum a mortuis resurgen- 
tem narrasse multa que yidit de purga- 
toriis penis. Bellarm. de Purgator. lib. 
i cap Lie 


RELIGION OF THE ANCIENT IRISH. | cHAP. 
will be better advised before we build articles of faith upon 
such visions and dreams as these; many whereof deserve 
to have a place among ““ "the strange narrations of souls 
appearing after death,” collected by Damascius the heathen 
idolater, rather than among the histories and discourses of 
sober Christians. 

As for this vision of Furseus, all that Bede relateth of 
it to this purpose is concerning certain great fires above 
the air, appointed to ‘“‘ “examine every one according to the 
merits of his works.” Which peradventure may make 
something for Damascius’s purgatory in circulo lacteo, (for 
in that circle made he “a way for the souls that went to 
the hades in heaven, and “would not have us wonder that 
there they should be purged by the way,) but nothing for 
the Papists’ purgatory, which Bellarmine, by the common 
consent of the schoolmen, determineth to be within the 
bowels of the earth. Neither is there anything else in the 
whole book of the Life of Furseus, whence Bede borrowed 
these things, that looketh toward purgatory, unless perad- 
venture that speech of the devil may be thought to give 
some advantage unto it: “¢’’This man hath not purged his 
sins upon earth, neither doth he receive punishment for 
them here: where is therefore the justice of God?” As if 
God’s justice were not sufficiently satisfied by the sufferings 
of Christ, but man also must needs give further satisfaction 
thereunto by penal works or sufferings, either here or in the 
other world. Which is the ground upon which our Roman- 
ists do lay the rotten frame of their devised purgatory. 

The later visions of Malachias, Tundal, Owen, and 
others that lived within these last five hundred years, come 
not within the compass of our present enquiry; nor yet the 
fables that have been framed in those times touching the 
lives and actions of elder saints, whereof no wise man will 


13 Δαμασκίου περὶ τῶν μετὰ θάνατον 
ἐπιφαινομένων ψυχῶν παραδόξων διηγη- 
μάτων κεφάλαια pé. Phot. Bibliothec. 
num. 130. 

14 Etsi terribilis iste et grandis rogus 
videtur, tamen juxta merita operum sin- 
gulos examinat; quia uniuscujusque cu- 
piditas in hoc igne ardebit. Bed. lib. iii. 
cap. 19. 


15 Ὃ ὁδός ἐστι τὸ γάλα τῶν διαπορευο- 
μένων τὸν ἐν οὐρανῷ ἅδην. Damasc.apud 
Jo. Philoponum in 1 Meteor. fol. 104. Ὁ. 

16 Kal οὐ θαυμαστὸν, εἰ καὶ Ψυχαὶ 
καθαίρονται ἐν τούτῳ τῷ κύκλῳ τῆς ἐν 
Id. ibid. 

17 Hic homo non purgavit delicta sua 
in terra, nec vindictam hic recipit. Ubi 
est ergo justitia Dei? Lib. Vite Fursei. 


οὐρανῷ γενέσεως. 


It.| OF PURGATORY AND PRAYER FOR THE DEAD. 548 
make any reckoning. Such, for example, is that which we 
read in the life of St Brendan, that the question being 
moved in his hearing, “Κ᾿ Whether the sins of the dead could 
be redeemed by the prayers or alms-deeds of their friends 
remaining in this life?” (for that was still a question in the 
Church,) he is said to have told them, that on a certain night, 
as he sailed in the great ocean, the soul of one Colman, * who 
“had been an angry monk and a sower of discord betwixt bre- 
thren,” appeared unto him; who, complaining of his grievous 
torments, entreated that prayers might be made to God for 
him, and after six days thankfully acknowledged that by 
means thereof he had gotten into heaven. Whereupon it 
is concluded, ‘*that the prayer of the living doth profit 
much the dead.” But of St Brendan’s sea-pilgrimage we 
have the censure of Molanus, a learned Romanist, that 
there be ‘‘*'many apocryphal fooleries” in it; and whosoever 
readeth the same with any judgment, cannot choose but pro- 
nounce of it, as Photius doth of the Strange Narrations 
of Damascius formerly mentioned, that it containeth not 
only ‘ apocryphal,” but also ‘ *impossible, incredible, ill- 
composed, and monstrous” fooleries. | Whereof though the 
old legend itself were not free, (as by the heads thereof, 
touched by Glaber Rodulphus and Giraldus Cambrensis, 
may appear,) yet for the tale that I recited out of the 
New Legend of England, I can say that in the manuscript 
books which I have met withal here, in St Brendan’s own 
country, one whereof was transcribed for the use of the 
friars minors of Kilkenny, about the year of our Lord 1350, 
there is not the least footstep thereof to be seen. 

And this is a thing very observable in the ancient 
lives of our saints, (such I mean as have been written before 
the time of Satan’s loosing, beyond which we do not now 


look,) that the prayers and oblations for the dead mentioned 


18 Si peccata mortuorum redimi pos- 
sunt ab amicis suis remanentibus in 
hac vita, orando, vel eleemosynas fa- 


quod oratio vivorum multum mortuis 
prodest. Ibid. 
21 Multa apocrypha deliramenta. Mo- 


ciendo. Vit. Brendani, in Legenda Jo. 
Capgravii. 

19 Colmannus, inquit, vocor, qui fui 
monachus iracundus discordiaque semi- 
nator inter fratres. Ibid. 

20 In hoc ergo, dilectissimi, apparet, 





lan. in Usuard. Martyrolog. Mai. xxvu. 

22 ᾿Αδύνατά te καὶ ἀπίθανα. καὶ κα- 
κόπλαστα περατολογήματα καὶ μωρά. 
Phot. Bibliothec. num. 190. 


23 Nova Legenda Angliz. Impress. 


| Londin, ann. 1516. 


544 RELIGION OF THE ANCIENT IRISH. | cHAP. 


therein are expressly noted to have been made for them 
whose souls were supposed at the same instant to have 
rested in bliss. So Adamnanus reporteth, that St Colme, 
called by the Irish, both in “Bede’s and our days, Colum- 
kill, “caused all things to be prepared for the sacred 
ministry of the Eucharist, when he had seen the soul of 
St Brendan received by the holy angels; and that he did 
the like when Columbanus, Bishop of Leinster, departed 
this life. For “41 must to day,” saith St Colme *there, 
“although I be unworthy, celebrate the holy mysteries of 
the Eucharist for the reverence of that soul which this 
night, carried beyond the starry firmament betwixt the holy 
. quires of angels, ascended into paradise.” Whereby it 
appeareth that an honourable commemoration of the dead 
was herein intended, and a sacrifice of thanksgiving for 
their salvation, rather than of propitiation for their sins. 
In Bede also we find mention of the like obsequies celebrated 
by St Cuthbert for one Hadwaldus, after “he ‘‘ had seen 
his soul carried by the hands of angels unto the joys of 
the kingdom of heaven.” So Gallus and Magnus, as Wala- 
fridus Strabus relateth in the life of the one, and Theodorus 
Campidonensis, or whosoever else was author of the life of 
the other, ‘“‘ “said Mass,” which what it was in those days 
we shall afterward hear, “‘ and were instant in prayers for 
the commemoration” of Abbot Columbanus their country- 
man; “frequenting the memory of that great Father 
with holy prayers and healthful sacrifices” Where that 
speech of Gallus unto his Deacon Magnus or Magnoaldus 
is worthy of special consideration: ‘ * After this night’s 


24 (ui videlicet Columba nunc anon- | 7° Ceperunt missas ‘agere, et precibus 
nullis, composito a cella et Columba no- | insistere pro commemoratione B. Colum- 
mine, Columcelli vocatur. Bed. Hist. | bani. Walafrid. Vit. Gall. lib. i.cap. 26. 
lib. v. cap. 10. | Theodor. Vit. Magni, lib. i. cap.ult. edit. 

25 Adamn. Vit. Columb. lib. iii. cap. | Goldasti, cap. 12, Canisii. 

10. | 39 Deinde tanti patris memoriam _pre- 


26 Ai : ibet indig- : Α aah : 
Meque, ait; hodie, quamlibet indig cibus sacris et sacrificiis salutaribus fre- 
nus sim, ob venerationem illius anime, quentaverunt. Ibid 


que hac in nocte inter sanctos angelorum 
choros vecta ultra siderea celorum spatia 
ad paradisum ascendit, sacra oportet Hu- 
charistie celebrare mysteria. Id. cap. 16. 
°7 Vidi, inquit, animam cujusdam sancti 
manibus angelicis ad gaudia regni ceelestis 
ferri. Bed. in Vit. Cuthbert. cap. 84. 





3° Post hujus ‘vigilias noctis cognovi 
per visionem, Dominum et patrem meum 
Columbanum de hujus vite angustiis 
hodie ad paradisi gaudia commigrasse. 
Pro ejus itaque requie sacrificium salutis 
| debeo immolare. Ibid. 


UPI: | OF PURGATORY AND PRAYER FOR THE DEAD. 545 


watch I understood by a vision that my master and father, 
Columbanus, is to-day departed out of the miseries of this 
life unto the joys of paradise. For his rest therefore I 
ought to offer the sacrifice of salvation.” In like manner 
also, when Gallus himself died, ‘“*'John, Bishop of Constance, 
prayed to the Lord for his rest, and offered healthful sacrifices 
for him,” although he were certainly persuaded that he had 
attained the blessing of everlasting life; as may be seen in 
Walafridus. And when Magnus afterwards was in his 
death-bed, he is said to have used these words unto 'T'ozzo, 
Bishop of Ausburgh, that came to visit him: ‘ * Do not 
weep, reverend prelate, because thou beholdest me labouring 
in so many storms of worldly troubles, because I believe 
in the mercy of God, that my soul shall rejoice in the 
freedom of immortality. Yet I beseech thee, that thou wilt 
not cease to help me a sinner and my soul with thy holy 
prayers.” Then followeth, that at the time of his departure 
this voice was heard: “Come, Magnus, come, receive the 
crown which the Lord hath prepared for thee:” and that 
thereupon Tozzo said unto Theodorus, the supposed writer 
of this history, ‘‘*!Let us cease weeping, brother; because 
we ought rather to rejoice, having heard this sign of the 
receiving of his soul unto immortality, than to make lamen- 
tation. But let us go to the church, and be careful to 
offer healthful sacrifices to the Lord for so dear a friend.” 

I dispute not of the credit of these particular passages : 
it is sufficient that the authors from whom we have received 
them lived within the compass of those times whereof we 


31 Presbyter eum ut surgeret monuit, | tuis sanctis me peccatorem et animam 
et pro requie defuncti ambitiosius Domi- | meam non desinas adjuvare. Theodor. 
num precaretur. Intraverunt itaque ec- Campidon. vel quicunque auctor fuit Vite 
clesias, et episcopus pro carissimo salutares | Magni, lib. ii. cap. 13, edit. Goldasti, 
hostias immolavit amico. Finito autem | cap. 28, Canisii. 
fraterne commemorationis obsequio, &c. 33 Veni, Magne, veni, accipe coronam 
Walafrid. Strab. Vit. Gal. lib. i. cap. 30, | quam tibi Dominus preparatam habet. 
qui etiam addit postea, Discipulos ejus | Ibid. 
pariter cum episcopo orationem pro illo 34 Cessemus flere, frater, quia potius 
fecisse, cap. 33. nos oportet gaudere de anime ejus in im- 

32 Noli flere, venerabilis presul, quia mortalitatesumpte hoc signo audito, quam 
me in tot mundialium perturbationum | luctum facere; sed eamus ad ecclesiam, 
procellis laborantem conspicis; quoniam et pro tam carissimo amico salutares 
credo in misericordia Dei, quod anima  hostias Domino immolare studeamus. 
mea in immortalitatis libertate sit'gavi-  Finito itaque fraterne commemorationis 
sura. Tamen deprecor, ut orationibus obsequio, ἅς, Thbid. 

ΔΙ M 


546 RELIGION OF THE ANCIENT IRISH. [ cHap. 


now do treat. For thereby it is plain enough (and if it 
be not, it shall elsewhere be made yet more plain), that 
in those elder days it was an usual thing to make prayers 
and oblations for the rest of those souls which were not 
doubted to have been in glory; and consequently that 
neither the commemoration, nor the praying for the dead, 
nor the requiem masses of that age, have any necessary 
relation to the belief of purgatory. The lesson, therefore, 
which Claudius teacheth us here out of St Jerome, is very 
good, that ‘** while we are in this present world, we may 
be able to help one another either by our prayers or by 
our counsels; but when we shall come before the judg- 
ment-seat of Christ, neither Job, nor Daniel, nor Noah, 
can entreat for any one, but every one must bear his own 
burden.” And the advice which the no less learned than 
godly Abbot Columbanus giveth us is very safe, not to 
pitch upon uncertainties hereafter, but now to ‘trust in 
God and follow the precepts of Christ, while our life doth 
yet remain, and while the times wherein we may obtain 
salvation are certain :” 


Vive Deo fidens, (saith **he,) Christi preecepta sequendo ; 
Dum modo vita manet, dum tempora certa salutis. 


Whereunto John the Briton, another son of Sulgen, Bishop 
of St David’s, seemeth also to have an eye, when, at 
the end of the poem which he wrote of his own and_ his 
father’s life, he prayeth for himself in the same manner : 


Ut genitor clemens solita pietate remittat 
Factis aut dictis que gessi corde nefando; 
Dum mihi vita manet, dum flendi flumina possunt : 
Nam cum tartareis nullius cura subintrat. 


35 Dum in presenti seculo sumus, sive ; nec Noe, rogare posse pro quoquam, sed 
orationibus, sive consiliis invicem posse | unumquemque portare onus suum, Claud. 
nos adjuvari; cum autem ante tribunal | in Gal. vi. 

Christi venerimus, nec Job, nec Daniel, 86 Columban. in Epist. ad Hunaldum. 


"τ 
— 
~J 


Iv. | OF THE WORSHIP OF GOD, &c. 


CHAPTER IV. 


OF THE WORSHIP OF GOD, THE PUBLIC FORM OF LITURGY, THE 
SACRIFICE AND SACRAMENT OF THE LORD’S SUPPER. 


Toucuine the worship of God Sedulius delivereth this 
general rule, that “'to adore any other beside the Father 
and the Son and the Holy Ghost is the crime of impiety ;” 
and that ‘ 5411 that the soul oweth unto God, if it bestow 
it upon any beside God, it committeth adultery.” More 
particularly in the matter of images, *he reproveth the wise 
men of the heathen for thinking that they had found out 
a way, ‘‘ how the invisible God might be worshipped by a 
visible image;” with whom also accordeth Claudius, that 
*God is to be ‘known neither in metal nor in stone.” 
And for oaths, there is a canon ascribed to St Patrick, 
wherein it is determined that ‘‘ πο creature is to be sworn 
by, but only the Creator.” As for the form of the Liturgy, 
or public service of God, which the same St Patrick brought 
into this country, it is said that he received it from Ger- 
manus and Lupus, and that it originally descended from 
St Mark the Evangelist: for so have I seen it set down 
in an ancient fragment written well nigh 900 years since, 
remaining now in the library of Sir Robert Cotton, my 
worthy friend, who can never sufficiently be commended for 
his extraordinary care in preserving all rare monuments of 
this kind. Yea, St Jerome’s authority is there vouched for 
proof hereof: Beatus Hieronymus adfirmat, quod ipsum 
cursum, qui dicitur presente tempore Scotorum, beatus 
Marcus decantavit. Which being not now to be found in 
any of St Jerome’s works, the truth thereof I leave unto 
the credit of the reporter. 


' Adorare alium preter Patrem et | visibilis Deus per simulacrum visibile 
Filium et Spiritum sanctum, impietatis | coleretur. Id. in Rom. i. 
crimen est. Sedul. in Rom. i. 4 Deus non in manufactis habitat, nec 
5. Totum quod debet Deo anima, si | in metallo aut saxo cognoscitur. Claud. 
alicui preter Deum reddiderit, mechatur. | lib. ii. in Matt. 


Id. in Rom. ii. 
3 Recedentes a lumine veritatis sapien- 


tes, quasi qui invenissent quo modo in- | 





5 Non adjurandam esse creaturam a- 
liam, nisi Creatorem. Synod. Patricii, 
Can. xx1tr. MS. 

MM 2 


548 RELIGION OF THE ANCIENT IRISH. [ CHAP. 

But whatsoever Liturgy was used here at first, this 15 
sure, that in the succeeding ages no one general form of 
divine service was retained, but divers rites and manners of 
celebrations were observed in divers parts of this kingdom, 
until the Roman use was brought in at last by Gille- 
bertus and Malachias and Christianus, who were the Pope’s 
legates here about 500 years ago. ‘This Gillebertus, an 
old acquaintance of °Anselm, Archbishop of Canterbury, in 
the prologue of his book de Usu Ecclesiastico, directed to 
the whole clergy of Ireland, writeth in this manner: ‘ “At 
the request, yea, and at the command of many of you, 
dearly beloved, I endeavoured to set down in writing the 
canonical custom in saying of hours and performing the 
office of the whole ecclesiastical order, not presumptuously, 
but in desire to serve your most godly command; to the 
end that those divers and schismatical orders, wherewith in 
a manner all Ireland is deluded, may give place to one 
Catholic and Roman office. For what may be said to be 
more undecent or schismatical, than that the most learned 
in one order should be made as a private and lay man in 
another man’s church 2?” 

These beginnings were presently seconded by Malachias, 
in whose life, written by Bernard, we read as followeth: 
***The apostolical constitutions and the decrees of the holy 
Fathers, but especially the customs of the holy Church of 
Rome, did he establish in all churches. And hence it is, 
that at this day the canonical hours are chanted and sung 


therein according to the manner of the whole earth; whereas 


® Anselm. lib. iii. Epist. cxL111. 

7 Episcopis, presbyteris totius Hiber- 
niz, infimus presulum Gillebertus Luni- 
censis in Christo salutem. Rogatu, nec 
non et precepto multorum ex vobis, ca- 
rissimi, canonicalem consuetudinem in 
dicendis horis et peragendo totius eccle- 
siastici ordinis officio, scribere conatus 
sum, non presumptivo, sed vestre cupiens 
piissimz servire jussioni; ut diversi et 
schismatici illi ordines, quibus Hibernia 
pene tota delusa est, uni Catholico et 
Romano cedant officio. Quid enim magis 
indecens aut schismaticum dici poterit, 
quam doctissimum unius ordinis in alte- 
rius ecclesia idiotam et laicum fieri? &c. 





Prolog. Gille. sive Gilberti Lunicensis 
Episc. de Usu Ecclesiastic. MS. in Col- 
leg. S. Benedict. et Publica Academie 
Cantabrigiensis Bibliotheca. 

8 Apostolicas sanctiones ac decreta sanc- 
torum patrum, precipueque consuetudines 
sancte Romane ecclesia, in cunctis eccle- 
siis statuebat. Hinc est quod hodieque in 
illis ad horas canonicas cantatur et psalli- 
tur juxta morem universe terre; nam 
minime id ante fiebat, ne in civitate qui- 
dem. Ipse vero in adolescentia cantum 
didicerat, et in suo ceenobio mox cantari 
fecit; cum necdum in civitate seu in 
episcopatu universo cantare scirent, vel 
vellent. Bernard. in Vita Malachie. 


iv. | OF THE WORSHIP OF GoD, &c. δ40 
before that this was not done, no, not in the city 1561: 
the poor city of Armagh he meaneth. ‘ But Malachias 
had learned song in his youth, and shortly after caused 
singing to be used in his own monastery, when as yet, as 
well in the city as in the whole bishoprick, they either 
knew not or would not sing.” Lastly, the work was brought 
to perfection, when Christianus, Bishop of Lismore, as legate 
to the Pope, was president in the Council of Cashel, wherein 
a special order was taken for ‘“*the right singing of the 
ecclesiastical office,” and a general act established, that ‘ 'all 
divine offices of holy Church should from thenceforth be 
handled in all parts of Ireland, according as the Church 
of England did observe them.” The statutes of. which 
Council were "confirmed by the regal authority of King 
Henry the Second, *by whose ‘ mandate” the bishops that 
met therein were assembled, in the year of our Lord 1171, 
as Giraldus Cambrensis witnesseth in his History of the 
Conquest of Ireland. And thus late it before the 
Roman use was fully settled in this kingdom. 

That the Britons used another manner in the adminis- 
tration of the Sacrament of baptism than the Romans did, 
appeareth by the proposition made unto them by Austin 
the monk, ‘ that they should perform the ministry of 
baptism according to the custom of the Church of Rome.” 
That their form of Liturgy was the same with that which 
was received by their neighbours the Gauls, is intimated by 
the author of that ancient fragment before alleged, who 
also addeth, that the ‘ “Gallican order was received in the 
Church throughout the whole world.” Yet elsewhere do 
I meet with a sentence alleged out of Gildas, that ** the 


was 


18. Ut ministerium baptizandi, quo Deo 
renascimur, juxta morem sancte Romane 
et apostolice ecclesiz compleatis. Bed. 
Histor. lib. 11, cap. 2. 

14 Per universum orbem terrarum in 


ecclesiasticum rite 
modulandum statuerunt. Johan. Bramp- 
ton, in Joralanensi Historia MS. 

10 Omnia divina ad instar sacrosancte 
ecclesia, juxta quod Anglicana observat 


9 Officium etiam 


ecclesia, in omnibus partibus Hiberniz a 
modo tractentur. Girald. Cambr. Hibern. 
Expugnat. lib. i. cap. 34. 

1! Concilii statuta subscripta sunt, et 
regie sublimitatis auctoritate firmata. Id. 
ibid. 

12 Ex ipsius triumphatoris mandato, in 
civitate Cassiliensi convenerunt. Id. ibid. 


ecclesia ordo cursus Gallorum diffusus est. 
Fragment. de Ecclesiasticorum Officiorum 
Origine MS. Bibliotheca Cottoniana. 

15 Gildas ait, Britones toti mundo con- 
trarii, moribus Romanis inimici non so- 
lum in missa, sed etiam in tonsura. Cod. 
Canonum, titulorum 66, MS. in eadem 
Bibliotheca. 


550 RELIGION OF THE ANCIENT IRISH. [ cHAP. 


Britons were contrary to the whole world, and enemies to 
the Roman customs,” as well in their ‘“ Mass” as in their 
** tonsure.” 

Where, to let pass what I have collected touching the 
difference of these tonsures, as a matter of very small 
moment either way, and so to speak somewhat of the Mass, 
for which so great ado is now-a-days made by our Romanists, 
we may observe in the first place, that the public Liturgy 
or service of the Church was of old named the Mass, even 
then also when prayers only were said without the cele- 
bration of the holy Communion. So the last Mass that 
St Colme was ever present at is noted by ‘ Adamnanus 
to have been vespertinalis Dominice noctis Missa. Ue died 
the midnight following, whence the Lord’s day took his 
beginning, (viz. 9th Junii, Anno Dom. 597,) according to 
the account of the Romans, which the Scottish and Irish 
seem to have begun from the evening going before, and 
then was that evening Mass said, which in all likelihood 
differed not from those ἐσπεριναὶ μίσαι mentioned by \ Leo 
the Emperor in his Tactics, that is to say, from that which 
we call Evensong or Evening-prayer. But the name of the 
Mass was in those days more specially applied to the ad- 
ministration of the Lord’s Supper; and therefore in the same 
'‘Adamnanus we see, that sacra Eucharistie ministeria and 
Missarum solemnia, the ‘ sacred ministry of the Eucharist” 
and ‘* the solemnities of the Mass,” are taken for the same 
thing. So likewise in the ‘relation of the passages that 
concern the obsequies of Columbanus performed by Gallus 
and Magnoaldus, we find that Missam celebrare and Missas 
agere is made to be the same with divina celebrare mys- 
teria, and salutis hostiam, or salutare sacrificiuwm immolare ; 
the saying of Mass the same with the ‘celebration of the 
divine mysteries” and the ‘ oblation of the healthful sacrifice ;” 
for by that term was the administration of the Sacrament 
of the Lord’s Supper at that time usually designed. 

For as in our *’beneficence and communicating unto the 
necessities of the poor, which are sacrifices wherewith God 


16. Adamnan. Vit.Columb. lib. iii.cap.31. | 26. Theodor. Campidonens. vel quicun- 
17 Leon. Tactic. cap. 11, sect. 18. que auctor fuit Vit. Magni, lib. i. cap. 9, 
18 Adamnan.Vit.Columb. lib.iii.cap.15. | edit. Goldast. cap. 12, Canisii. 

19 Walafrid. Strab. Vit. Gall, lib. i. cap. Ste ΕΙ ΘΠ: xi 6. 


iv. | OF THE Worsiir oF GoD, &e. 
is well pleased, we are taught to “'give both ourselves and 
our alms first unto the Lord, and after unto our brethren 
by the will of God; so is it in this ministry of the blessed 
Sacrament. The service is first presented unto God, (from 
which, as from a most principal part of the duty, the 
Sacrament itself is called the Eucharist, because therein we 
“offer a special sacrifice of praise and thanksgiving always 
unto God), and then communicated to the use of God’s 
people. In the performance of which part of the service 
both the minister was said to give and the communicant 
to ““ receive the sacrifice ;” as well as in respect of the former 
part they were said to offer the same unto the Lord. For 
they did not distinguish the sacrifice from the Sacrament, 
as the Romanists do now-a-days, but used the name of 
sacrifice indifferently, both of that which was offered unto 
God, and of that which was given to and received by the 
communicant. Therefore we read of ‘ offering the sacrifice” 
to God, as in that speech of Gallus to his scholar Magno- 
aldus, ‘** *My master Columbanus is accustomed to offer unto 
the Lord the sacrifice of salvation in brasen vessels;” of 
ἐς giving the sacrifice” to man, as when it is said in one of 
the ancient Synods of Ireland, that “a bishop by his testa- 
ment may bequeath a certain proportion of his goods for 
a legacy ‘* to the priest that giveth him the sacritice;” and 
of ‘receiving the sacrifice” from the hands of the minister, 
as in that sentence of the Synod attributed unto St Patrick, 
**® He who deserveth not to receive the sacrifice in his life, 
how can it help him after his death?” and in that gloss 
of Sedulius upon 1 Cor. xi. 33, ““ "ὁ Tarry one for another,” 
that is, saith he, ““ until you do receive the sacrifice ;” and 
in the British antiquities, where we read of Amon, a noble- 
man in Wales, father to Samson, the saint of Dole, in little 
Britain, that, “being taken with a grievous sickness, he 
aI‘ 2) Core Vill-o. 22 Heb. xiii. 15. 
23 Preeceptor meus B. Columbanus in 


ficium accipere, quomodo post mortem illi 
potest adjuvare? Synod. Patric. cap. 12, 


vasis eneis Domino solet sacrificium of- 
ferre salutis. Walafrid. Strab. Vit. Gall. 
lib. i. cap. 19. 

°4 'Testamentum episcopi sive principis 
est, 10 scripuli sacerdoti danti sibi sacrifi- 
cium. Synod. Hibern. in vet. lib. Cano- 
num Cottoniano, titulorum 66. 


25 Qui in vita sua non merebitur sacri- 


MS. 

26 Invicem exspectate, id est, usquequo 
sacrificium accipiatis. Sedul.in 1 Cor. xi. 

°7 Gravi infirmitate depressus, a suis 
commonitus est vicinis, ut juxta morem 
susciperet sacrificium communionis. Ex 
Vita S. Samsonis MS. in libro Landaven- 
sis Ecclesiz vocat. Tilo. 


552 RELIGION OF THE ANCIENT IRISH. | CHAP. 


was admonished by his neighbours, that according to the 
usual manner he should receive the sacrifice of the Com- 
munion.” Whereby it doth appear that the sacrifice of 
the elder times was like not unto the new Mass of the 
Romanists, wherein the priest alone doth all, but unto 
our Communion, where others also have free liberty given 
unto them to *eat of the altar, as well as they that serve 
the altar. 

Again, they that are communicants in the Romish Sacra- 
ment receive the Eucharist in one kind only: the priest in 
offering of the sacrifice receiveth the same distinctly both by 
way of meat and by way of drink; which, they tellers, (ime 
chiefly done ‘for the integrity of the sacrifice, and not of 
the Sacrament.” For in the sacrifice, they say, ‘ *the 
several elements be consecrated, not into Christ’s whole 
person as it was born of the Virgin, or now is in heaven; 
but the bread into his body apart, as betrayed, broken, and 
given for us; the wine into his blood apart, as shed out 
of his body for remission of sins and dedication of the 
New Testament; which be conditions of his person, as he 
was in sacrifice and oblation.” But our ancestors, in the 
use of their Sacrament, received the Eucharist in both kinds, 
not being so acute as to discern betwixt the things that 
belonged unto the integrity of the sacrifice and of the 
Sacrament, because in very truth they took the one to be 
the other. 

Thus Bede relateth that one Hildmer, an officer of 
Eefrid, King of Northumberland, entreated our Cuthbert 
‘to send a priest that might “ minister the Sacraments of 
the Lord’s body and blood” unto his wife that then lay 
a-dying; and Cuthbert himself, immediately before his own 
departure out of this life, received the ““ Communion of 
the Lord’s body and blood,” as 85 Herefride, Abbot of the 
monastery of Lendisfarne, who was the man that at that 
time ministered the Sacrament unto him, made report unto 


28 Heb. xiii. 10. quam moriatur, visitet; eique Dominici 
29 Td fit potissimum ob sacrificii, non corporis et sanguinis sacramenta ministret. 
ob sacramenti integritatem. Bellarmin. | Bed. de Vit. Cuthbert. Pros. cap. 15. 


de Sacrament. Eucharist. lib. iv. cap. 22, 82 Acceptis a me sacramentis salutari- 
in fine. bus exitum suum, quem jam _venisse 
30 Rhem. Annotat. in Matt. xxvi. 26. cognovit, Dominici corporis et sanguinis 


21 Mittas presbyterum qui illam, prius- | communione munivit. Ibid. cap, 39. 


Iv. | OF THE WORSHIP OF GoD, Xc. 553 


the same Bede; who elsewhere also particularly noteth that 
he then tasted of the cup: 


5 Pocula degustat viteo, Christique supinum 
Sanguine munit iter: 


lest any man should think that under the forms of bread 
alone he might be said to have been partaker of the body 
and blood of the Lord, by way of concomitance, which 
is a toy that was not once dreamed of in those days. So 
that we need not to doubt, what is meant by that which 
we read in the book of the Life of Furseus, which was 
written before the time of Bede, that ‘ “he received the 
Communion of the holy body and blood,” and that he was 
wished to admonish “the pastors of the Church that they 
should strengthen the souls of the faithful ‘* with the spiritual 
food of doctrine, and the participation of the holy body 
and blood:” or of that which Cogitosus writeth in the 
Life of St Bridget, touching the place in the church of 
Kildare, “‘whereunto the Abbatess with her maidens and 
widows used to resort, “ that they might enjoy the banquet 
of the body and blood of Jesus Christ : which was agree- 
able to the practice, not only of the nunneries founded 
beyond the seas, according to the rule of Columbanus, 
where the virgins ““ “received the body of the Lord, and 
sipped his blood,” as appeareth by that which Jonas relateth 
of Domna, in the Life of Burgundofora; but also of St 
Bridget herself, who was the foundress of the monastery 
of Kildare, one of whose miracles is reported, even in the 
latter legends, to have happened when she was about to 
“drink out of the chalice” at the time of her receiving 
of the Eucharist. Which they that list to look after 
may find in the collections of Capgrave, Surius, and such 


like. 


%8 Bed. de Vit. Cuthbert. Carm. cap. 36. 86 Per alterum ostium abbatissa cum 
“4 Petivitque et accepit sacri corporis et | suis puellis et viduis fidelibus tantum 
sanguinis communionem. Auctor antiqu. | iverat, (/eg. intrat), ut convivio corporis 


Vite Fursei. et sanguinis fruantur Jesu Christi. Cogi- 
8° Principes et doctores ecclesie Christi | tos. Vit. Brigid. 
animas fidelium ad penitentie lamentum *7 Quedam ex his nomine Domna, 


post culpas provocent, et eas spirituali | cum jam corpus Domini accepisset ac 
pastu doctrine ac sacri corporis et san- | sanguinem libasset. Jon. Vit. Burgun- 
guinis participatione solidas reddant. Ib. | dof. 


2 ; 
554 RELIGION OF THE ANCIENT IRISH. [cHap. 


But, you will say, these testimonies that have been 
alleged make not so much for us in proving the use of the 
‘* Communion under both kinds,” as they make against us 
in confirming the opinion of transubstantiation; seeing they 
all specify the receiving, not of bread and wine, but of the 
body and blood of Christ. I answer, that forasmuch as 
Christ himself, at the first institution of his holy Supper, 
did say expressly, This is my body, and This is my blood, 
he deserveth not the name of a Christian that will question 
the truth of that saying, or refuse to speak in that lan- 
guage which he hath heard his Lord and Master use before 
him. The question only is, in what sense and after what 
manner these things must be conceived to be his body and 
blood. Of which there needed to be little question, if men 
would be pleased to take into their consideration these two 
things, which were never doubted of by the ancient, and 
have most evident ground in the context of the Gospel. 
First, That the subject of those sacramental propositions 
delivered by our Saviour, that is to say, the demonstrative 
particle THrs, can have reference to no other substance but 
that which he then held in his sacred hands, namely, bread 
and wine, which are of so different a nature from the body 
and blood of Christ, that the one cannot possibly in proper 
sense be said to be the other, as the light of common 
reason doth force the Romanists themselves to confess. 
Secondly, That in the predicate, or latter part of the same 
propositions, there is not mention made only of Christ’s 
body and blood, but of his body broken and _ his blood 
shed; to shew that his body is to be considered here apart, 
not “as it was born of the Virgin, or now is in heaven,” 
but as it was broken and crucified for us; and his blood 
likewise apart, not as running in his veins, but “as shed 
out of his body,” which the Rhemists have told us to be 
‘‘conditions of his person as he was in sacrifice and oblation.” 

And lest we should imagine that his body were other- 
wise to be considered in the Sacrament than in the sacrifice, 
in the one alive, as it is now in heaven, in the other dead, as 
it was offered upon the cross, the Apostle putteth the matter 
out of doubt, that not only the minister in offermg, but 
also the people in receiving, even “as often as they eat this 


38. Cor. xi. 26. 


iv. | OF THE WORSHIE OF GoD, ἕο. 555 


bread and drink this cwp, do shew the Lord's death until 
he come. Our elders, surely, that held the sacrifice to be 
given and received (for so we have heard themselves speak), 
as well as offered, did not consider otherwise of Christ im 
the Sacrament than ‘‘ as he was in sacrifice and oblation.” 
If here, therefore, Christ’s body be presented as broken and 
lifeless, and his blood as shed forth and severed from his 
body, and it be most certain that there are no such things 
now really existent any where, as is confessed on all hands; 
then must it follow necessarily, that the bread and wine are 
not converted into these things really. The * Rhemists indeed 
tell us, that when the Church doth offer and sacrifice Christ 
daily, ‘“‘ he in mystery and sacrament dieth.”. Further than 
this they durst not go; for if they had said he died really, 
they should thereby not only make themselves daily killers 
of Christ, but also directly cross that principle of the Apostle, 
Rom. vi. 9, Christ being raised from the dead dieth no more. 
If, then, the body of Christ, in the administration of the 
Eucharist, be propounded as dead, as hath been shewed, 
and die it cannot really, but only in ‘ mystery and _ sacra- 
ment,” how can it be thought to be contained under the 
outward elements, otherwise than ‘in sacrament and mystery?” 
And such as in times past were said to have received the 
sacrifice from the hand of the priest, what other body and 
blood could they expect to receive therein, but such as was 
suitable to the nature of that sacrifice, to wit, ‘‘ mystical 
and sacramental ?” 

Ceelius Sedulius, (to whom Gelasius, Bishop of Rome, 
with his Synod of seventy bishops, giveth the title of 
ςς venerable Sedulius,” as Venantius Fortunatus of ‘* *'con- 
spicuous Sedulius,” and Hildephonsus Toletanus of the 
«ς ® good Sedulius, the evangelical poet, the eloquent orator, 
and the catholic writer,”) is by ‘l'rithemius and others sup- 
posed to be the same with our “Sedulius of Scotland, or 


39 Rhem. in Matt. xxvi. 26. #2 Bonus Sedulius, poeta evangelicus, 

40 Venerabilis viri Sedulii Paschale | orator facundus, scriptor catholicus. Hil- 
opus, quod heroicis descripsit versibus, | dephons. Toletan. Serm. v. de Assumpt. 
insigni laude preferimus. Synod. Roman. | Marie. 


sub Gelasio. 43 Sedulii, Scoti Hiberniensis, in omnes 


*! Hine quoque conspicui radiavit lin- | [pistolas Pauli Collectan. Excus. Basil, 
gua Seduli. Venant. Fortunat. de Vita | ann. 1528. 
S. Martini, lib. i. 





556 RELIGION OF THE ANCIENT IRISH. [cHap. 
Ireland, whose collections are extant upon St Paul’s Epistles, 
although I have forborne hitherto to use any of his testi- 
monies, because I have some reason to doubt whether he 
were the same with our Sedulius or no. But Ccelius Sedulius, 
whatsoever countryman he was, intimateth plainly that the 
things offered in the Christian sacrifice are ‘“ the fruit of 


the corn and of the vine:” 


“Denique Pontificum princeps summusque Sacerdos 
Quis nisi Christus adest? gemini libaminis auctor, 
Ordine Melchisedech, cui dantur munera semper 
Guz sua sunt, segetis fructus, et gaudia vitis. 


Or, as he expresseth it in his prose, Ὁ “The sweet meat 
of the seed of wheat, and the lovely drink of the pleasant 
vine.” Of Melchisedech, according to whose order Christ, 
and he only, was Priest, our own Sedulius writeth thus: 
ςς 46 Melchisedech offered wine and bread to Abraham for a 
figure of Christ offering his body and blood unto God his 
Father upon the cross.” Where note that, first, he saith 
Melchisedech offered bread and wine to Abraham, not to 
God; and secondly, that he was a figure of Christ offering 
his body and blood ‘‘ upon the cross,” not in the Eucharist. 
But “we,” saith “he, ‘‘ do offer daily, for a commemora- 
tion of the Lord’s passion, once” performed, ‘ and our own 
salvation.” And elsewhere, expounding those words of our 
Saviour, Do this in remembrance of me, he bringeth in 
this similitude, used before and after him by others: ‘ “He 
left a memory of himself unto us, even as if one that were 
going a far journey should leave some token with him whom 
he loved, that as oft as he beheld it he might call to remem- 
brance his benefits and friendship.” 

Claudius noteth that our Saviour’s * pleasure was, first 


48 Suam memoriam 


44 Sedul. Carm. Paschal. lib. iv. | 


15. Triticeea sementis cibus suavis, et 
amenz vitis potus amabilis. Id. Pros. 
lib. iv. cap. 14. 

46 Melchizedech vinum et panem obtu- 
lit Abraham, in figuram Christi corpus 
et sanguinem suum Deo Patri in cruce 
offerentis. Sedul. in Heb. v. 

47 Nos vero in commemorationem Do- 
minice semel passionis quotidie nostraque 
salutis offerimus. Id, in Heb. x. 





| in ara crucis, 


nobis reliquit, 
quemadmodum si quis peregre proficis- 
cens aliquod pignus ei quem diligit dere- 
linquat, ut quotiescunque illud viderit, 
possit ejus beneficia et amicitias recordari. 
Id. in 1 Cor. xi. 

49 Voluit ante discipulis suis tradere sa- 
cramentum corporis et sanguinis sui, quod 
significavit in fractione corporis et effusio- 
ne calicis, et postea ipsum corpus immolari 
Claud. lib. iii. in Matt. 


Iv. | OF THE WORSHIP OF GOD, Nc. ag 


“to deliver unto his disciples the Sacrament of his body 
and blood, and afterwards to offer up the body itself upon 
the altar of the cross.” Where at the first sight I did 
verily think, that in the words fractione corporis an error 
had been committed in my transcript, corporis being mis- 
written for panis; but afterwards comparing it with the 
original, whence I took my copy, I found that the author 
retained the manner of speaking used both *’before and °*! after 
his time, in giving the name of the thing signified unto 
the sign, even there where the direct intention of the speech 
was to distinguish the one from the other: For he doth 
expressly distinguish ‘the Sacrament of the body” which 
was delivered unto the disciples, from ‘‘ the body itself” 
which was afterwards offered upon the cross; and for the 
sacramental relation betwixt them both, he rendereth this 
reason: ** Because bread doth confirm the body, and wine 
doth work blood in the flesh, therefore the one is mystically 
referred to the body of Christ, the other to his blood.” 
Which doctrine of his, that the Sacrament is in its own 
nature bread and wine, but the body and blood of Christ 
by mystical relation, was in effect the same with that which 
long afterwards was here in Ireland delivered by Henry 
Crump, the monk of Baltinglas, “that “‘ the body of Christ 
in the Sacrament of the altar was only a looking-glass to the 
body of Christ in heaven :” yea, and within fifty or three- 
score years of the time of Claudius Scotus himself, was so 
fully maintained by Johannes Scotus, in a book that he pur- 
posely wrote of that argument, that when it was alleged 
and extolled by Berengarius, Pope Leo the Ninth, with 
his Bishops, assembled in Synodo Vercellensi, Anno Domini 
1050, which was 235 years after the time that Claudius 
wrote his Commentaries upon St Matthew, had no other 
means to avoid it but by flat “condemning of it. Of what 
great esteem this John was with King Alfred, may be seen 


50 See Chrysostom, Theodoret, and 53 Quod corpus Christi in altaris sacra- 
Ephremius Antiochenus in the Answer | mento est solum speculum ad corpus 
to the Jesuit, p. 59, 60. Christi in celo. Ex Actis Willielmi 

51 Apud Rathramnum, sive Bertra- | Andree Midensis Episcopi contra Henr. 
mum, et Elfricum, passim. Crumpe, ann. 1384, que MSta habeo. 

* Quia panis corpus confirmat, vinum | °* Johannis Scoti liber de Eucharistia 
vero sanguinem operatur in carne; hic | jectus est ac damnatus. Lanfranc. de 





ad corpus Christi mystice, illud refettur 


Σ bis | Eucharist. contr. Berengar. 
ad sanguinem. Id, ibid. 


558 RELIGION OF THE ANCIENT IRISH. [ cura. 


in William of Malmesbury, Roger Hoveden, Matthew of 
Westminster, and other writers of the English history. The 
king himself, in the preface before his Saxon translation 
of St Gregory’s Pastoral, professeth that he was holpen 
in that work by *John, his mass-priest. By whom if he 
did mean this John of ours, you may see how in those 
days a man might be held a mass-priest, who was far enough 
from thinking that he offered up the very body and blood 
of Christ really present under the forms of bread and 
wine; which is the only Mass that our Romanists take 
knowledge of. 

Of which wonderful point how ignorant our elders were, 
even this also may be one argument, that the author of 
the book of the Wonderful Things of the Holy Scripture, 
before alleged, passeth this quite over, which is now esteemed 
to be the wonder of all wonders. And yet doth he profess, 
that he ‘ purposed to pass over nothing of the wonders 
of the Scripture, wherein they might seem notably to swerve 
from the ordinary administration in other things.” 


CHAPTER V. 


OF CHRISM, SACRAMENTAL CONFESSION, PENANCE, ABSOLUTION, 
MARRIAGE, DIVORCES, AND SINGLE LIFE IN THE CLERGY. 


Tuat the Irish 'did baptize their infants without any 
consecrated Chrism, Lanfranc maketh complaint in his letters 
to Terdeluacus, or Tirlagh, the chief king of that country. 
And Bernard reporteth, that Malachias in his time, which 
was after the days of Lanfranc and Pope Hildebrand, did 
«ς of the new institute the most wholesome use of confession, 
the sacrament of confirmation, and the contract of mar- 


55 Johanne minum maerre pneorp. | mate consecrato baptizantur. Lanfranc. 
/Elfred. Prefat. in Gregor. Pastoral. | Epist. MS. in Bibliotheca Cottoniana ; 


Saxonic. et apud Baron. ann. 1089, num. 16, ubi- 
56 Presertim cum ex mirabilibus scrip- | tamen szve male habetur pro sine. 
ture dominice nil preterire disposui, in ° Usum saluberrimum confessionis, sa- 


quibus a ministerio quotidiano excellere | cramentum confirmationis, contractum 

in aliis videntur. De Mirabilib.Scriptur. | conjugiorum, que omnia aut ignorabant 

lib. ii. cap. 21. aut negligebant, Malachias de novo in- 
' Quod infantes baptismo sine Chris- | stituit. Bernard. in Vita Malachie. 





v. | OF CHRISM, SACRAMENTAL CONFESSION, &c. 559 


riages; all which,” he saith, the Irish before were ‘ either 
ignorant of, or did neglect.” Which, for the matter of 
Confession, may receive some further confirmation from the 
testimony of Alcuinus, who, writing unto the Scottish, or, 
as other copies read, the Gothish, and commending the 
religious conversation of their laity, who ‘“*in the midst 
of their worldly employments were said to lead a most chaste 
life,” condemneth notwithstanding another custom which 
was said to have continued in that country: for ‘ ‘it is 
said,” quoth he, “ that no man of the laity will make his 
confession to the priests, whom we believe to have received 
from the Lord Christ the power of binding and _ loosing 
together with the holy Apostles.” 

They had no reason indeed to hold, as Alcuinus did, 
that they ought to confess unto a priest all the sins they 
could remember; but upon special occasions they did, no 
doubt, both publicly and privately make confession of their 
faults, as well that they might receive counsel and direction 
for their recovery, as that they might be made _partakers 
of the benefit of the keys for the quieting of their troubled 
consciences. Whatsoever the Gothish did herein, by whom 
we are to understand the inhabitants of Languedoc in 
France, where Alcuinus lived, sure we are that this was the 
practice of the ancient Scottish and Irish. So we read of 
one Fiachna or Fechnaus, that being touched with remorse 
for some offence committed by him, he fell at St Colme’s 
feet, lamented bitterly, and ‘‘ °confessed his sins before all 
that were there present.” Whereupon the holy man, weep- 
ing together with him, is said to have returned this answer : 
“ὁ Rise up, son, and be comforted; thy sins which thou hast 
committed are forgiven; because, as it is written, a contrite 
and an humbled heart God doth not despise... We read 
also of Adamnanus, that being very much terrified with 


= 


* Inter mundanas occupationes castissi- ® Coram omnibus qui ibidem erant 


mam vitam rationabili consideratione de- | peccata sua confessus est. Adamnan. 
gere dicuntur. Alcuin, Epist. xxvi.edit. | Vit. Columb. lib. i. cap. 16, vel 20 in 
H. Canisii, .xx1. Andree Quercetani. | MS. 


4 Dicitur vero neminem ex laicis suam 
velle confessionem sacerdotibus dare ; 
quos a Deo Christo cum sanctis apostolis 
ligandi solvendique potestatem accepisse 
credimus. Ibid. 


δ Surge, fili, et consolare ; dimissa sunt 
tua, que commisisti, peccamina, quia, 
sicut scriptum est, Cor contritum et humi- 
liatum Deus non spernit. Ibid. 





560 [ cHaP. 


RELIGION OF THE ANCIENT IRISH. 
the remembrance of a grievous sin committed by him in his 
youth, he ‘ ‘resorted unto a priest, by whom he hoped the 
way of salvation might be shewed unto him; he confessed 
his guilt, and entreated that he would give him counsel, 
whereby he might flee from the wrath of God that was to 
come.” - 

Now the counsel commonly given unto the penitent after 
confession was, that he should “wipe away his sins “ by meet 
fruits of repentance;” which course Bede observeth to have 
been usually prescribed by our Cuthbert. For penances 
were then exacted as testimonies of the sincerity of that 
inward repentance, which was necessarily required for obtain- 
ing remission of the sin; and so had reference to the taking 
away of the guilt, and not of the temporal punishment 
remaining after the forgiveness of the guilt; which is the 
new-found use of penances invented by our later Romanists. 
One old penitential Canon we find laid down in a Synod 
held in this country about the year of our Lord 450, by 
St Patrick, Auxilius, and Isserninus, which is as followeth: 
«9 Christian who hath killed a man, or committed fornica- 
tion, or gone unto a soothsayer after the manner of the Gen- 
tiles, for every of those crimes shall do a year of penance: 
when his year of penance is accomplished he shall come with 
witnesses, and afterward he shall be absolved by the priest.” 
These Bishops did take order, we see, according to the 
discipline generally used in those times, that the penance 
should first be performed; and when long and good proof 
had been given by that means of the truth of the party’s 
repentance, they wished the priest to impart unto him the 
benefit of Absolution. Whereas by the new device of sacra- 
mental penance, the matter is now far more easily transacted ; 
by virtue of the keys the sinner is instantly of attrite made 


contrite, and thereupon as soon as he hath made his con- 


7 Accedens ad sacerdotem, a quo sibi 
sperabat iter salutis posse demonstrari, 
confessus est reatum suum, petiitque ut 
consilium sibi daret, quo posset fugere a 
ventura Dei ira. Bed. Histor. lib. iv. 
cap. 25. 

® Confessa dignis, ut imperabat, peeni- 
tentiz fructibus abstergerent. Id. ibid. 
cap. 27. ; 


® Christianus qui occiderit, aut forni- 
cationem fecerit, aut more Gentilium ad 
aruspicem meaverit, per singula crimina 
annum peenitentiz agat ; impleto cum tes- 
tibus veniat anno peenitentie, et postea 
resolvetur a sacerdote. Synod. Patricii, 
Auxilii et Issernini MS. in Bibliotheca 
Collegii Benedict. Cantabrig. 


ν.] SACRAMENTAL CONFESSION, δ. 561 
fession he presently receiveth his absolution; after this some 
sorry penance is imposed, which upon better consideration 
may be converted into pence; and so a quick end is made 
of many a foul business. 

But for the right use of the keys we fully accord with 
Claudius, that ‘the office” of remitting and retaining sins 
which was given unto the Apostles, ‘is now in the bishops 
and priests committed unto every church: namely, that 
having taking knowledge of the causes of such as have sinned, 
as many as they shall behold humble and truly penitent, 
those they may now with compassion absolve from the fear 
of everlasting death; but such as they shall discern to per- 
sist in the sins which they have committed, those they may 
declare to be bound over unto never-ending punishments.” 
And in thus absolving such as be truly penitent, we willingly 
yield that the pastors of God’s Church do ‘* remit sins after” 
their manner, that is to say, ministerially and improperly ; 
so that the privilege of forgiving sins properly and absolutely 
be still reserved unto God alone. Which is at large set 
out by the same Claudius, where he expoundeth the history 
of the man sick of the palsy that was cured by our Saviour, 
in the ninth of St Matthew: for, following Bede upon 
that place, he writeth thus: ‘The scribes say true, that 
none can forgive sins but God alone; who also forgiveth 
by them to whom he hath given the power of forgiving. 
And therefore is Christ proved to be truly God, because he 
forgiveth sins as God. They render a true testimony unto 
God; but in denying the person of Christ they are deceived.” 
And again, “‘ "If it be God that, according to the Psalmist, 


OF CHRISM, 


Ve- 


10 Necnon etiam nunc in episcopis ac 
presbyteris omni ecclesiz officium idem 
committitur; ut videlicet agnitis peccan- 
tium causis, quoscunque humiles ac vere 
penitentes aspexerint, hos jam a timore 
perpetue mortis miserantes absolvant ; 
quos vero in peccatis que egerint persi- 
stere cognoverint, illos perennibus sup- 
pliciis obligandos insinuent. Claud. in 
Matth. lib. ii 

11 Verum dicunt scribe, quia nemo di- 
mittere peccata nisi solus Deus potest ; 
qui per eos quoque dimittit, quibus di- 
mittendi tribuit potestatem. Et ideo 
Christus vere Deus esse probatur, quia 


dimittere peccata quasi Deus potest. 
rum Deo testimonium reddunt ; sed per- 
sonam Christi negando falluntur. Id. in 
Matth. lib. i. 


12 Si et Deus est, juxta Psalmistam, 
qui quantum distat oriens ab occasu elon- 
gavit a nobis iniquitates nostras, et Filius 
hominis potestatem habet in terra dimit- 
tendi peccata; ergo idem ipse et Deus 
et filius hominis est, ut et homo Christus 
per divinitatis suze potentiam peccata di- 
mittere possit ; et idem Deus Christus per 
humanitatis suze fragilitatem pro pecca- 


Ibid. 


toribus mori. 


NN 


562 RELIGION OF THE ANCIENT IRISH. | CHAP. 


removeth our sins as far from us as the east is distant from 
the west, and the Son of man hath power upon earth to 
forgive sins; therefore he himself is both God and the Son 
of man: that both the man Christ might, by the power of 
his divinity, forgive sins; and the same Christ, being God, 
might, by the frailty of his humanity, die for sinners.” And 
out of St Jerome: ‘* *Christ sheweth himself to be God, 
who can know the hidden things of the heart, and after a 
sort holding his peace he speaketh, By the same majesty 
aud power whereby I behold your thoughts, I can also. for- 
give sins unto men.” In like manner doth the author of 
the book of the Wonderful Things of the Scripture observe 
these ‘‘ “divine works” in the same history; ‘ the forgiving 
of sins, the present cure of the disease, and the answering 
of the thoughts by the mouth of God who searcheth all 
things.” With whom, for the property of beholding the 
secret thoughts, Sedulius also doth concur in those sentences : 
*¢ God alone can know the hidden things of men.” “ "To 
know the hearts of men, and to discern the secrets of their 
mind, is the privilege of God alone.” 

That the Contract of Marriages was either unknown or 
neglected by the Irish before Malachias did institute the 
same anew among them, as Bernard doth seem to intimate, 
is a thing almost incredible; although “Giraldus Cambren- 
sis doth complain, that the case was little better with them 
after the time of Malachias also. The licentiousness of 
those ruder times, I know, was such as may easily induce 
us to believe that a great both neglect and abuse of God’s 
ordinance did get footing among this people: which enor- 
mities Malachias, no doubt, did labour to reform, and 
withal, peradventure, brought im some new matters not 


13 Ostendit se Deum, qui potest cordis 15 Deus solus potest occulta hominum 
occulta cognoscere; et quodammodo ta- | scire. Sedul. in Rom. ii. 
cens loquitur : Eadem majestate et poten- ‘© Corda hominum nosse solius Deiest, 
tia qua cogitationes vestras intueor, pos- et mentis secreta agnoscere. Id. ibid. 


sum et hominibus delicta dimittere. Ibid. 
14 Tn paralytico a quatuor viris portato, 


17 Nondum decimas vel primitias sol- 
vunt; nondum matrimonia contrahunt; 
quatuor divina opera cernuntur. Dum | non incestus vitant. Girald. Camb. To- 
dimittuntur ei peccata, et presentis egri- | pograph. Hibern. Distinct. 111. cap. 19. 
tudinis plaga verbo tunc solvitur, et cogi- | Vide etiam Lanfranci Epist. ad Go- 


tationibus in ore Dei omnia scrutantis | thricum et Terdeluacum reges Hibern. 
respondetur. Auct. lib. de Mirabilib. S. | apud Baronium, ann. 1089, num. 19 
Scriptur. lib. 111, cap. 7. | et 16. 


v.] OF CHRISM, SACRAMENTAL CONFESSION, &c. 563 
known here before, as he was very desirous his countrymen 
should generally conform themselves unto the traditions and 
customs of the Church of Rome. But our purpose is here 
only to deal with the doctrine and practice of the elder 
times; in which, first, that marriage was not held to be a 
Sacrament, may be collected from “Sedulius, who reckoneth 
it among those things which are “ gifts indeed, but not 
spiritual.” 

Secondly, For the degrees of consanguinity hindering 
marriage, the Synod attributed unto St Patrick seemeth to 
refer us wholly unto the Levitical law, prescribing therein 
“4 neither less nor more than the law speaketh : and _par- 
ticularly against matching with “the wife of the deceased 
brother,” which was the point so much questioned in the 
case of King Henry the Eighth, this *Synodical decree is 
there urged: ‘The brother may not ascend into the bed 
of his deceased brother, the Lord having said, They two 
shall be one flesh. Therefore the wife of thy brother is 
thy sister.” Whereupon we find also, that our Kilianus 
did suffer martyrdom for *'dissolving such an incestuous 
matriage in Gozbertus, Duke of Franconia; and that Cle- 
mens Scotus, for maintaining the contrary, was both by 
“Boniface, Archbishop of Mentz, and the “Council held at 
Rome by Pope Zachary in the year 745, condemned as a 
bringer in of Judaism amongst Christians. Yet how far this 
condemned opinion of his prevailed afterward in this country, 
and how foul a crime it was esteemed to be by others 
abroad, notwithstanding the Pope doth now by his bulls 
of dispensation take upon him to make a fair matter of it, 


cerdotali Egberti Archiepisc. per Huca- 
rium Levitam. MS. 


18 Videtur indicare, esse aliquid quod 
donum quidem sit, non tamen spirituale, 
ut nuptia. Sedul. in Rom. i. 

19 De consanguinitate in conjugio. In- 
telligite quid lex loquitur, non minus nec 


21 Vit. Kiliani, Tom. αν. Antiqu. Lect. 
Henr. Canisii, p. 633 and 644. 


22 Judaismum inducens, judicat justum 


plus. Quod autem observatur apud nos, 
ut quatuor genera dividantur; nec vidisse 
dicunt nec legisse. Synod. Patric. cap. 
29, MS. 

20 Audi decreta Synodi super istis. 
Frater torum defuncti fratris non ascen- 
dat, Domino dicente, Erunt duo in carne 
una. Ergo uxor fratris tui soror tua est. 
Ibid. cap. 25, et in excerptis e Jure Sa- 


esse Christiano, ut si voluerit viduam 
fratris defuncti accipiat uxorem. Boni- 
fac. Epist. ad Zachar. Tomo 111. Concil. 
part. 1. p. 382, edit. Colon. ann. 1618. 


38. Inferens Christianis Judaismum, 
dum predicat fratris defuncti accipere 
uxorem. Concil. Roman, 11. sub Zachar. 
ibid. p. 383. e. 

NN 2 


504 RELIGION OF THE ANCIENT IRISH. | cHAY. 


may easily be perceived by this censure of Giraldus: 
‘¢* Moreover,” saith he, ‘* which is very detestable, and most 
contrary not only to the faith, but also unto common 
honesty, brethren in many places: throughout Ireland do, 
I say not marry, but mar rather and seduce the wives of 
their deceased brothers, while in this sort they filthily and 
incestuously have knowledge of them; cleaving herein not 
to the marrow, but to the bark of the Old Testament, and 
desiring to imitate the ancient in vices more willingly than 
In virtues.” 

Thirdly, Touching Divorces, we read in Sedulius, that 
“it is not lawful, according to the precept of our Lord, 
that the wife should be put away but for the cause of for- 
nication.” And in the Synod ascribed to St Patrick, “ΚΝ *It 
is not lawful for a man to put away his wife but for the 
cause of fornication. As if he should say, for this cause” 
he may. ‘* Whence if he marry another, as it were after 
the death of the former, they forbid it not.” Who they 
were that did not forbid this second marriage, is not there 
expressed. That St Patrick himself was of another mind, 
would appear by this constitution following, which in another 
ancient Canon book I found cited under his name: ‘ “If 
any man’s wife have committed adultery with another man, 
he shall not marry another wife as long as the first wife 
shall be alive. If peradventure she be converted, and do 
penance, he shall receive her, and she shall serve him in 
the place of a maid-servant. Let her for a whole year do 
penance in bread and water, and that by measure; neither 
let them remain in the same bed together.” 


24 Quinimo, quod valde detestabile est, | °° Non licet viro dimittere uxorem nisi 
et non tantum fidei, sed et cuilibet hones- | ob causam fornicationis; ac si dicat, ob 
tati valde contrarium, fratres pluribus per | hance causam. Unde si ducat alteram, 
Hiberniam locis fratrum defunctorum | velut post mortem prioris, non vetant. 
uxores, non dico ducunt, sed traducunt, | Synod. Patric. cap. 26, MS. 
imo verius seducunt, dum turpiter eas 2 
et tam incestuose cognoscunt ; veteris in | alio viro, non adducet aliam uxorem 
hoc testamenti non medulle sed cortici | guamdiu viva fuerit uxor prima. Si forte 
adherentes, veteresque libentius in vitiis | conyersa fuerit, et agat peenitentiam, sus- 
quam virtutibus imitari volentes. Girald. 
Camb. Topograph. Hibern. Distinct. 11. | 
cap. 19. 

25 Non licet secundum preceptum 
Domini ut dimittatur conjux, nisi causa 
fornicationis. Sedul. in 1 Cor. vii. 


7 Si alicujus uxor fornicata fuerit cum 


cipiet eam, et serviet ei in vicem ancillz ; 
et annum integrum in pane et aqua per 
| mensuram peeniteat; nec in uno lecto per- 
maneant. Ex libro Canonum Cottoni- 
ano, titulorum 1 ΧΎ 1. 





v.] OF CHRISM, SACRAMENTAL CONFESSION, &c. 565 


Fourthly, Concerning Single Life, 1 do not find in any 
of our records that it was generally imposed upon the clergy, 
but the contrary rather. For in the Synod held by. St Pa- 
trick, Auxilius, and Isserninus, there is a special order taken 
*Sthat their wives shall not walk abroad with their heads 
uncovered. And St Patrick himself confesseth, at least- 
wise the confession which goeth under his name saith so, 
and Probus, Jocelinus, and others that write his life, agree 
therewith, that he “had to his father Calphurnius, a deacon, 
and to his grandfather Potitus, a priest. For that was 
no new thing then among the Britons, whose bishops there- 
fore Gildas doth reprehend, as for the same cause he did 
the chief of the laity, that they were not content to be the 
husbands of one, but of many wives, and that they cor- 
rupted their children by their evil example; whereas ** “the 
chastity of the Fathers was to be esteemed imperfect, if the 
chastity of their sons were not added thereunto.” 

Nennius, the eldest historiographer of the Britons which 
we have after him, who in many copies also beareth his 
own name, wrote that book which we have extant of his 
to ““ *'Samuel the child of Benlanus the priest, his master ;” 
counting it a grace rather than any kind of disparagement 
unto him to be esteemed the son of a learned priest. Which 
maketh him, in the “verses prefixed before the work, to say, 


Christe, tribuisti patri Samuelem, 53 Leeta matre. 


But about 60 or 70 years after I find some partial eclipse 
here, and the first, I think, of this kind that can be shewed 
among the Britons, in the laws of Howel Dha; where it is 


38. Quicunque clericis, ab ostiario usque 31 Sic inveni ut tibi Samuel, infans 
ad sacerdotem, sine tunica visus fuerit, | magistri mei Benlani presbyteri, in ista 
&c. et uxor ejus si non velato capite am- | pagina scripsi. Nennius in MSto Du- 
bulaverit ; pariter a laicis contemnentur, | nelmensi. 
et ab ecclesia separentur. Synod. Patric. 
Auxil. Issernin. 

29 Patrem habui Calpornium diaconum, 
filium quondam Potiti presbyteri. S. 
Patricii Confessio. MS. 

30 [mperfecta est patrum castitas, sieidem 
nonetfiliorumaccumuletur. Sed quid erit, 
ἘΠῚ nec pater, nec filius mali genitoris ex- 
emplo pravatus, conspiciturcastus? (Πα, 


32 Versus Nennii ad Samuelem filium 
magistri sui Benlani, viri religiosi, ad 
quem historiam istam scripserat. Nenn. 
MS. in Publica Cantabrigiensis Academiz 
Bibliotheca. 

38. Hine apud Baleum, Centur. 1. cap. 
77. Benlani presbyteri conjux Leta est 
nominata. 


566 RELIGION OF THE ANCIENT IRISH. | cHAP. 
ordered, that “if a clerk of a lower degree should match 
with a woman and have a son by her, and that clerk after- 
ward, having received the order of priesthood, should have 
another son by the same woman, the former son should enjoy 
his father’s whole estate, without being bound to divide the 
same with his other brother. Yet these marriages for all 
that were so held out, that the fathers, not content their 
sons should succeed them in their temporal estate alone, 
prevailed so far that they continued them in the succession 
of their spiritual promotions also: which abuse Giraldus 
Cambrensis “complaineth to have been continued in Wales 
unto his time, and out of “™Hiuldebertus Cenomanensis 
sheweth to have prevailed in little Britain also; whence he 
inferreth, “that ** this: vice was of old common to the whole 
British nation, as well on this side as on the other side of 
the sea.” Whereunto for Ireland also we may add the 
letters written by Pope Innocent the Third unto Johannes 
Salernitanus the Cardinal, his legate, “for abolishing the 
custom there, whereby sons and grandchildren did use to 
succeed their fathers and grandfathers in their ecclesiastical 
benefices. 


34 Si clericus haberet feeminam datam | 


a suo genere, et sic habet filium ex ea, 
et postea ille clericus presbyteratus ordi- 
nem accipiens, si post votum consecratio-: 
nis filium haberet de eadem fcemina, 
prior filius non debet partiri cum filio 
post nato. Ex Legib. Howel Dha, MS. 
in Bibliotheca Cottoniana. 

39 Successive et post patres filii eccle- 
sias obtinent, non elective sed hereditate 
possidentes et polluentes sanctuarium Dei, 
quia, si prelatus alium eligere et instituere 
forte presumpserit, in instituentem pro- 
culdubio, vel institutum, genus injuriam 
vindicabit. Girald. Cambrensis Pescript 
Cambriz, libro xx. MS.  Successionis 
quippe vitium non solum in sedibus ca- 





thedralibus, verumetiam adeo per totam 
in clero, sicut et in populo, Walliam perti- 
naciter invaluit ; quod et post patres filii 
passim ecclesias et consequenter obtineant, 
tanquam hereditate possidentes et pollu- 
entes sanctuarium Dei, &c. Id.in Dialogo 
de Ecclesia Menevensi, Distinct. 1. MS. 

36. Hildebert. Epist. txv. ad Hono- 
rium τι. (Tomo x11. Biblioth. Patr. 
part. τ. p. 338, 339, edit. Colon.) 

87 Ex quibus constare potest, utrumque 
vitium toti huic genti Britannie tam cis- 
marine quam transmarine ab antiquo 
commune fuisse. Girald. Camb. in utro- 
que. 

88 Alphons, Ciacon. in Vitis Pontificum 
et Cardinalium, p. 515. 


vi] OF THE DISCIPLINE OF OUR ANCIENT MONKS. 567 


CHAPTER VI. 


OF THE DISCIPLINE OF OUR ANCIENT MONKS, AND ABSTINENCE 
FROM MEATS. 


Wuar hath been said of the married clergy concerneth 
the seculars, and not the regulars, whereof there was a 
very great number in Ireland; because here ‘ ‘almost all 
the prelates were wont to be chosen into the clergy out of 
monasteries.” For our monasteries in ancient time were the 
seminaries of the ministry, being as it were so many colleges 
of learned divines, whereunto the people did usually resort 
for instruction, and from whence the Church was wont con- 
tinually to be supplied with able ministers. The benefit 
whereof was not only contained within the limits of this 
island, but did extend itself to foreign countries likewise. 
For this was it that drew *Egbert and Ceadda, for example, 
into Ireland, that they might there ‘ lead a monastical life 
in prayers and continency, and meditation of the holy Scrip- 
tures:” and hence were those famous monasteries planted in 
England by Aidan, Finan, Colman, and others, unto which 
***the people flocked apace on the Lord’s day, not for the 
feeding of their body, but for the learning of the word of 
God,” as Bede witnesseth. Yea, this was the principal means 
whereby the knowledge both of the Scriptures and of all 
other good learning was preserved in that inundation of 
barbarism, wherewith the whole West was in a manner over- 
whelmed. ‘* Hitherto,” saith ‘Curio, ‘‘ it might seem that 


1 Hactenus videri poterat actum esse 
cum sapientie studiis, nisi semen Deus 
servasset in aliquo mundi angulo. In 
Scotis et Hibernis heserat aliquid adhuc 


' Fere omnes Hibernie przlati de mo- 
nasteriis in clerum electi sunt. Girald. 
Cambren. Topograph. Hibern. Distinct. 
111. cap. 29. 


* Egbertus cum Ceadda adolescente et 
ipse adolescens in Hibernia monasticam 
in orationibus et continentia et meditatio- 
ne divinarum scripturarum vitam sedulus 
agebat. Bed. Hist. lib. iv. cap. 3. 

35. Sed et diebus Dominicis ad ecclesiam 
sive ad monasteria certatim, non reficiendi 
corporis, sed erudiendi sermonis Dei gra- 
tia confluebant. Id. lib. iii. cap. 26. 





de doctrina cognitionis Dei et honestatis 
civilis ; quod nullus fuerit in ultimis illis 
mundi finibus armorum terror, &c. Et 
summam possumus ibi conspicere et ado- 
rare Dei bonitatem; quod in Scotis, et 
locis ubi nemo putasset, tam numerosi 
coaluerint sub strictissima disciplina 
cetus. Jacob. lib. 1. Rerum 
Chronologic. 


Curio, 


568 RELIGION OF THE ANCIENT IRISH. [cuar. 
the studies of wisdom should quite have perished, unless 
God had reserved a seed in some corner of the world. 
Among the Scottish and the Irish something as yet remained 
of the doctrine of the knowledge of God and of civil honesty ; 
because there was no terror of arms in those utmost ends 
of the world. And we may there behold and adore the great 
goodness of God, that among the Scots, and in those places 
where no man would have thought it, so many great companies 
should be gathered together under a most strict discipline.” 
How strict their discipline was, may appear partly by 
the Rule, and partly by the Daily Penances of Monks, 
which are yet extant of Columbanus’s writing. In the latter 
of these, for the disobedience of monks these penances are 
prescribed: ‘°If any brother be disobedient,” he shall fast 
‘two days, with one biscuit and water. If any say, I will 
not do it, three days with one biscuit and water. If any 
murmur, two days with one biscuit and water. If any do 
not ask leave or tell an excuse, two days with one biscuit 
and water;” and so in other particulars. In his Rule, 
these good lessons doth he give unto his monks, among 
many others: That ‘°it profited them little if they were 
virgins in body, and were not virgins in mind:” that they 
‘should daily profit as they did daily pray and daily 
read : that ‘**the good things of the Pharisee being vainly 
praised, were lost, and the sins of the publican being ac- 
cused, vanished away; and therefore that a great word should 
not come out of the mouth of a monk, lest his great labour 
should perish.” They were not taught to vaunt of their 
state of perfection and works of supererogation, or to argue 
from thence, as Celestius the Pelagian monk sometime did, 
that “‘*by the nature of their free-will they had such a 


5 Si quis frater inobediens fuerit, duos 


dies uno paxmate et aqua. Si quis dicit, 
Non faciam, tres dies uno paxmate et aqua. 
Si quis murmurat, duos dies uno paxmate 
et aqua. Si quis veniam non petit, aut 
dicit excusationem, duos dies uno paxmate 
et aqua. Columban. lib. de Quotidianis 


Peenitentiis Monachor. cap. 10, MS. in | 


monasterio S. Galli. 

© Quid prodest, si virgo corpore sit, et 
non sit virgo mente ? 
nachor. cap. 8. 


Id. in Regula Mo- | 





7 Quotidie proticiendum est, sicut quo- 
tidie orandum, quotidieque est legendum. 


| Ibid. cap. 5. 


8 Bona vane laudata Pharisezi perie- 
runt, et peccata publicani accusata evanue- 
runt. Non exeat igitur verbum grande de 
ore monachi, ne suus grandis pereat labor. 
Ibid. cap. 7. 

® Tantam nos habere per naturam liberi 
arbitrii non peccandi possibilitatem, . ut 
plus etiam quam preceptum est facia- 
mus; quoniam perpetua servatur a pleris- 


VI. | OF THE DISCIPLINE OF OUR ANCIENT MONKS. 569 
possibility of not sinning, that they were able also to do 
more than was commanded; because they did observe per- 
petual virginity, which is not commanded, whereas for not 
sinning it is sufficient to fulfil the precepts.” It was one 
of the points which Gallus, the scholar of Columbanus, 
delivered in his sermon preached at Constance, that our 
Saviour ‘ did so persuade the Apostles and their followers 
to lay hold upon the good of virginity, that yet they should 
know it was not of human industry, but of divine gift.” 
And it is a good observation which we read in Claudius, 
that * "not only in the splendour of bodily things, but also 
im mournful abasing of one’s self, there may be boasting ; 
and that so much the more dangerous, as it deceiveth under 
the name of the service of God.” 

Our monks were religious indeed, and not in name only ; 
far from the hypocrisy, pride, idleness, and uncleanness, of 
those evil beasts and slothful bellies that afterward succeeded 
in their room. Under colour of forsaking all, they did not 
hook all unto themselves, nor under semblance of devotion 
did they devour widows’ houses: they held begging to be 
no point of perfection, but remembered the words of our 
Lord Jesus, how he said, 7ὲ is a more blessed thing to 
give rather than to take. When King Sigebert made large 
offers unto Columbanus and his companions to keep them 
within his dominions in France, he received such another 
answer from them as 'Thaddzus, in the Ecclesiastical His- 
tory, is said to have given unto Abgarus, the governor of 
Edessa: ‘¢'!We who have forsaken our own, that according 
to the commandment of the Gospel we might follow the 
Lord, ought not to embrace other men’s riches, lest per- 
should prove transgressors of the divine 


adventure we 


que virginitas, que precepta non est, cum 
ad non peccandum precepta implere suf- 
ficiat. Aug. de Gestis Synod. Palestin. 
contra Pelag. cap. 13. 

10 Tpsis Apostolis et eorum sequacibus 
ita bonum virginitatis arripiendum per- 
suasit, ut hoc scirent non humane indus- 
trie, sed muneris esse divini. S. Gallus, 
in Serm. habit. Constant. 

11 Non in solo rerum corporearum nitore, 
sed etiam in ipsis sordibus luctuosis esse 
posse jactantiam; et co periculosiorem, 





quo sub nomine servitutis Dei decipit. 
Claud. lib. i. in Matt. 

12 Acts xx. 3d. 

13 Ei va ἡμέτερα καταλελοίπαμεν, πῶς 
ta ἀλλότρια ληψόμεθα; Euseb. Histor. 
lib. 1. cap. ult. 

14 Qui nostra reliquimus, ut secundum 
evangelicam jussionem Dominum seque- 
remur, non debemus alienas amplecti divi- 
tias ; ne forte prevaricatores simus divin? 
mandati. Walafrid. Strab. Vit. Galli, 
lib. 1. cap. 2. 


570 RELIGION OF THE ANCIENT IRISH. | cHAP. 


commandment.” How then did these men live? will you 
say. Walafridus Strabus telleth us, that ‘ “some of them 
wrought in the garden, others dressed the orchard, Gallus 
made nets” and took fish, wherewith he not only relieved 
his own company, but was helpful also unto strangers. So 
Bede reporteth of Cuthbert, that when he retired himself 
unto an anchoretical life, he ““ first indeed received a little 
bread from his brethren to feed upon, and drank out of his 
own well, but afterwards he thought it more fit to live by 
the work of his own hands, after the example of the fathers ; 
and therefore entreated that instruments might be brought 
him wherewith he might till the earth, and corn that he 
might sow.” 


'7Quique suis cupiens victum conquirere palmis, 
Incultam pertentat humum proscindere ferro, 
Et sator edomitis anni spem credere glebis. 


The like doth he relate of “Furseus, and Bonifacius 
of Livinus, and Theodorus Campidonensis, or whosoever 
else wrote that book, of *’Gallus, Magnoaldus, and the rest 
of the followers of Columbanus, that they got their living 
by the labour of their own hands. And _ the *! Apostle’s 
rule is generally laid down for all monks, in the Life of 
Furseus: “They which live in monasteries should work 
with silence, and eat their own bread.” 

But now there is started up a new generation of men, 
that refuse to eat their own bread, and count it a high 
point of sanctity to live by begging of other men’s bread, 
if yet the course they take may rightly be termed begging. 
For, as Richard Fitz-Ralph, that famous Archbishop of 
Armagh, objected to their faces, before the Pope himself 


15 Alii hortum laboraverunt, aliiarbores , Vit. Cuthbert. Pros. cap. 19. Vide Hist. 





pomiferas excoluerunt; B. vero Gallus | Eccles. lib. iv. cap. 28. 
texebat retia, &c. et de eodem labore assi- 17 Jd. in Carm. de Vit. Cuthbert. cap. 
duas populo benedictiones exhibuit. Ibid. . 17. 
cap. 6. 18 Td. Hist. Eccles. lib. 111. cap. 19. 

16 Et primum quidem permodicum ab 19 Bonifac. in Vita Livini, p. 240. 
eis panem, quo vesceretur, accipiebat, ac 20 Theod. Campid. Vit. Magni, lib. i. 
suo bibebat e fonte ; postmodum vero pro- | cap. 3, edit. Goldasti, 6 Canisii. 
priomanuum labore juxtaexempla patrum 21 2 Thess. iii. 12. 
vivere magis aptum ducebat. Rogavit 22 Qui in monasteriis degunt, cum si- 


ergo afferri sibi instrumenta quibus terram | lentio operantes suum panem manducent. 
exerceret, et triticum quod sereret. Bed. | Vit. Fursei. 


vi.] OF THE DISCIPLINE OF OUR ANCIENT MONKs. 571 
and his cardinals in “his time, (and the matter is little 
amended, I wis, in ours), ‘* scarce could any great or mean 
man of the clergy or the laity eat his meat, but such kind 
of beggars would be at his elbow; not like other poor folks, 
humbly craving alms at the gate or the door (as Francis 
did command and teach them in his testament) by begging, 
but without shame intruding themselves into courts or houses, 
and lodging there, where, without any inviting at all, they 
eat and drink what they do find among them; and_ not 
with that content, carry away with them either wheat, or 
meal, or bread, or flesh, or cheeses, although there were 
but two in an house, in a kind of an extorting manner, 
there being none that can deny them, unless he would cast 
away natural shame.” 

This did that renowned primate, whose anniversary 
memory is still celebrated in Dundalk, where he was born 
and buried, by the name of St Richard, publicly deliver in 
the year 1357, at the Consistory of Avignon; where he 
stoutly maintained, against the whole rabble of the friars, 
what he had preached the year before at Paul’s Cross unto the 
people; namely, “ “That our Lord Jesus Christ, although 
in his human conversation he was always poor,” ““ * yet 
did he never voluntarily beg himself,” ‘‘ *nor taught others 


so to do,” “ *but taught the plain contrary : and ‘That 


*3 Jam enim istis in temporibus non 
poterat magnus aut mediocris in clero et 
populo aut vix cibum sumere, ubi tales 
non affuerunt mendicantes; non more 
pauperum petentes ad portas vel ostia 
humiliter eleemosynam (ut Franciscus in 
testamento precepit et docuit) mendican- 
do; sed curias sive domos sine verecundia 
penetrantes, et inibi hospitantes, nulla- 
tenus invitati, edunt et bibunt, que apud 
eos reperiunt, secum nihilominus aut gra- 


mana semper pauper erat, non quia prop- 
ter se paupertatem dilexit aut voluit. Ibid. 
p. 104, 105. 

25 Secunda conclusio erat, quod Domi- 
nus noster Jesus Christus nunquam spon- 
tanee mendicavit. Ibid. p. 107. 


26 Tertia conclusio fuit, quod Christus 
nunquam docuit spontanee mendicare. 
Ibid. p. 121. 


27 Quarta conclusio fuit, quod Dominus 





na, aut similam, aut panes, aut carnes, seu 
caseos, etiamsi in domo non fuerint nisi 
duo, secum extorquendo reportant; nec 
eis quisquam poterit denegare, nisi vere- 
cundiam naturalem abjiciat. Rich. Ar- 
machanus, in Defensorio Curatorum, p. 56, 
57, edit. Paris. ann. 1625, collat. cum ve- 
tere editione Ascensiana. 

24 Prima conclusio erat, quod Dominus 
Jesus Christus in conyersatione sua hu- 





noster Jesus Christus docuit non debere 
homines spontanee mendicare, Ibid. 
p. 128. 

28 Quinta conclusio erat, quod nullus 
potest prudenter et sancte spontaneam 
mendicitatem super se assumere perpetuo 
asservandam, quoniam ex quo talis men- 
dicitas vel mendicatio est dissuasa a Chris- 
to, a suis apostolis et discipulis, et ab 
ecclesia ac sacris Scripturis, ac etiam re- 


572 RELIGION. OF THE ANCIENT IRISH. [cHar. 
no man could prudently and holily take upon himself the 
perpetual observation of voluntary beggary; forasmuch as 
such kind of begging, as well by Christ as by his Apostles 
and disciples, by the Church and by the holy Scriptures, 
was both dissuaded and also reproved.” 

His countryman Henry Crump, a monk of the Cister- 
cian order in Baltinglas, not long after, treading in his 
steps, was accused for delivering in his determinations at 
Oxford, that ‘* **the friars of the four Mendicant orders are 
not nor ever were instituted by God’s inspiration; but that 
contrary to the general Council of Lateran, held under 
Innocent the Third,” which prohibited the bringing in of 
any more new religious orders into the Church, ‘ and by 
feigned and false dreams, Pope Honorius, being persuaded 
by the friars, did confirm them;” and “that “all the 
doctors which did determine for the friars’ side were either 
afraid to speak the truth, lest their books should be con- 
demned by the friars that had gotten to be inquisitors, or 
said, As it seemeth, or proceeded only by way of disputa- 
tion, and not of determination; because if they had spoken 
the truth plainly in the behalf of the Church, the friars 
would have persecuted them, as they did persecute the holy 
doctor Armachanus.” Which Crump himself found after- 
wards to be too true by his own experience; for he was 
forced to deny and abjure these assertions in the house of 
the Carmelite Friars at Stanford, before William Courtney, 
Archbishop of Canterbury, and then silenced, that he should 
not exercise publicly any act in the schools, either by read- 
ing, preaching, disputing, or determining, until he should 
have a special licence from the said Archbishop so to do. 


But to leave the begging 


probata, consequitur quod non potest pru- | 


denter et sancte assumi hoc modo. Ibid. 
p- 131. Vide ejusd. Richardi Sermonem 
111. apud Crucem Londin. edit. Paris. 
ann. 1512. 

29 Quod fratres de quatuor ordinibus 
Mendicantium non sunt nec fuerunt Do- 
mino inspirante instituti ; sed contra Con- 
cilium generale Lateranense sub Innocen- 
tio Tertio celebratum, ac per ficta et falsa 
somnia, Papa Honorius suasus a fratribus 
cosconfirmayit. Act. contra Hen. Crump, 





friars, being a kind of crea- 


in Thome Waldensis Fasciculo Zizanio- 
rum, quem MSum habeo. 

80 Quod omnes doctores determinantes 
pro parte fratrum e capitulo Dudum, vel 
timuerunt veritatem dicere, ne eorum libri 
per fratres inquisitores heretic pravitatis 
damnarentur; vel dixerunt, Ut videtur ; 
vel solum disputative processerunt ; quia 
si plane veritatem pro ecclesia. dixissent, 
persecuti cos fuissent fratres, sicut perse- 
quebantur sanctum doctorem Armacha- 
num. Ibid, 


VI.] OF THE DISCIPLINE OF OUR ANCIENT MONKs. 573 


tures unknown to the Church for twelve hundred years 
after Christ, and to return to the labouring monks. We 
find it related of our Brendan, that he “ “governed three 
thousand such monks, who by their own labours and handy- 
work did earn their living:” which agreeth well with that 
saying ascribed to him by the writer of his Life: “A monk 
ought to be fed and clothed by the labour of his own 
hands.” Neither was there any other order observed in that 
famous monastery of Bangor, among the Britons, ‘wherein 
there is said to have been so great a number of monks, that 
the monastery being divided into seven portions, together 
with the rectors appointed over them, none of all those 
portions had less than three hundred persons in them; all 
which,” saith Bede, ‘‘ were wont to live by the labour of 
their own hands.” From the destruction of which monastery 
unto the erection of Tuy Gwyn, or White-house, which is 
said to have been about the year 1146, the setter-forth of 
the “Welsh Chronicle observeth, that there were no abbeys 
among the Britons. 

Here in Ireland Bishop Colman founded the monastery 
of Magio, in the “county of Limerick, for the entertain- 
ment of the English, where they “ did live according to 
the example of the reverend Fathers,” as Bede writeth, 
ἐς under a rule and a canonical abbot, in great continency 
and sincerity, with the labour of their own hands.” Like 
whereunto was the monastery of Mailros also, planted by 
Bishop Aidan and his followers in Northumberland, where 
St Cuthbert had his education, who affirmed that ‘“ “the 
life of such monks was justly to be admired, which were 


31 Tribus monachorum, qui suis sibi 34 Chronicle of Wales, p. 253, 254. 
ipsi laboribus victum manibus operando 35 Vide Annal. Hibern. a Camdeno edit. 
suppeditabant, millibus prefuisse credi- ad ann. 1370. 
tur. Nicol. Harpsfield. Histor. Eccles. 
Angl. lib. i. cap. 25. 

82 Monachum oportet labore manuum 
suarum vesci et vestiri. Vit. S. Brendani. 

38. In quo tantus fertur fuisse numerus 
monachorum, ut cum in septem portiones 
esset cum prepositis sibi rectoribus mo- 7 Jure, inquit, est caenobitarum vita 
nasterium divisum, nulla harum portio | miranda, quiabbatis per omnia subjiciun- 
minus quam trecentos homines haberet, | tur imperiis, ad ejus arbitrium cuncta 
qui omnes de labore manuum suarum | vigilandi, orandi, jejunandi, atque ope- 
vivere solebant. Bed. Histor. Ecclesiast. | randi tempora moderantur, Bed. Vit. 
lib. ii. cap. 2. Cuthbert. Pros. cap. 22. 


36 Ad exemplum venerabilium Patrum, 
sub regula et abbate canonico, in magna 
continentia et sinceritate proprio labore 
manuum vivunt. Bed. Hist. Ecclesiast. 
lib. iv. cap. 4. 





574 RELIGION OF THE ANCIENT IRISH. [cHap. 


in all things subject to the commands of their abbot, and 
ordered all the times of their watching, praying, fasting, 
and working, according to his direction :” 


3 Excubiasque, famemque, preces, manuumque laborem 
Ad votum gaudent proni freenare regentis. 


As for their fasting, (for of their watching and praying 
there is no question made, and of their working we have 
already spoken sufficiently), by the Rule of Columbanus 
they were “‘ every day to fast and every day to eat,” that 
by this means ‘“ “the enabling of them for their spiritual 
proficiency might be retained, together with the abstinence 
that did macerate the flesh.” He would therefore have them 
“every day to eat, because they were every day to profit,” 
and because ‘ “abstinence, if it did exceed measure, would 
prove a vice and not a virtue.” And he would have them 
to fast every day too, that is, not to eat any meat at all 
(for other fasts were not known in those days) until even- 
ing. ‘ “Let the food of monks,” saith he, be ‘ mean, and 
taken at evening, flying satiety and excess of drink, that it 
may both sustain them and not hurt them.” This was the 
‘‘daily fasting” and ““ feeding” of them that lived according 
to Columbanus’s Rule, although the strictness of the fast 
seemeth to have been kept on Wednesdays and Fridays only, 
which were the days of the week wherein the ancient Irish, 
agreeable to the custom of the Grecian rather than the 
Roman Church, were wont to observe abstinence both from 
meat and from the “marriage-bed. Whence in the book 
before alleged, of the Daily Penance of Monks, we find 
this order set down by the same Columbanus, that ‘ “if 


38 Id. Carm. cap. 20. ebrietatem, ut et sustineat et non noceat. 
39 Quotidie jejunandum est, sicut quo- Ibid. 
tidie reficiendum est. Columb. Regul. 44 Synodus Hiberniensium dicit: In 
cap. 5. | tribus quadragesimis anni, in die Domi- 


40 Quia hec est vera discretio, ut pos- | nico et in quarta feria et sexta, conjugales 
sibilitas spiritualis profectus cum absti- | continere se debent. Canonum Collectio, 
nentia carnem macerante retentetur. Ibid. | cujus initium, Sancta Synodus bis in anno 

41 Tdeo quotidie edendum est, quia quo- | decrevit habere Concilia. MS. in Biblio- 


tidie proficiendum est. Ibid. theca Cotton. 
42 Si enim modum abstinentia excesse- 49 Si quis ante horam nonam quarta sex- 
rit, vitium, non virtus erit. Ibid. taque feria manducat, nisi infirmus, duos 


43 Cibus sit yilis et vespertinus mo- | dies in pane et aqua. Columban. lib. de 
nachorum, satietatem fugiens et potus | Quotidianis Penitent. Monachor, cap. 13. 





vI.] OF 


THE DISCIPLINE OF OUR ANCIENT monks. 575 
any one, unless he were weak, did upon the Wednesday 
or Friday eat before the ninth hour,” that is to say, be- 
fore three of the clock in the afternoon, according unto our 
account, he should be punished with fasting * two days in 
bread and water:” and in Bede’s Ecclesiastical History, 
that ““such as followed the information of Aidan did upon 
the same days observe their fast until the same hour. In 
which history we also read of Bishop Cedd, who was brought 
up at Lindisfarne with our Aidan and Finan, that keeping 
a strict fast, upon a special occasion in the time of Lent, 
he did ‘“ “every day, except the Lord’s day, continue his 
fast, as the manner was, until the evening; and then also 
did eat nothing but a small pittance of bread and one egg 
with a little milk mingled with water:” where, by the 
way, you may note, that in those days eggs were eaten in 
Lent, and the Sundays excepted from fasting, even then 
when the abstinence was precisely and in more than an 
ordinary manner observed. 

But generally for this point of the difference of meats, 
it is well noted by Claudius out of St Augustine, that 
“4the children of wisdom do understand, that neither in 
abstaining nor in eating is there any virtue, but in con- 
tentedness of bearing the want, and temperance of not 
corrupting a man’s self by abundance, and of opportunely 
taking or not taking those things, of which not the use 
but the concupiscence is to be blamed.” And in the Life 
of Furseus the hypocrisy of them is justly taxed, that 
being ‘ “assaulted with spiritual vices, do yet omit the 
care of them, and afflict their body with abstinence ;” who, 
«ς abstaining from meats which God hath created to be 


5 


46 Cujus exemplis informati, tempore 
illo, religiosi quique viri ac femine con- 
suetudinem fecerunt per totum annum, 
excepta remissione quinquagesime pas- 
chalis, quarta et sexta sabbati jejunium 
ad nonam usque horam protelare. Bed. 
Hist. Eccles. lib. iii. cap. 5. 

47 Quibus diebus cunctis, excepta Do- 
minica, jejunium ad vyesperam juxta 
morem protelans, nec tunc nisi panis 
permodicum et unum ovum gallinaceum 
cum parvo lacte aqua mixto percipiebat. 
Ibid. cap. 23. 

48 Ostendens evidenter, filios sapientize 





intelligere, nec in abstinendo nec in man- 
ducando esse justitiam, sed in zquanimi- 
tate tolerandi inopiam, et temperantia per 
abundantiam non se corrumpendi, atque 
opportune sumendi vel non sumendi ea, 
quorum non usus sed concupiscentia re- 
prehendenda est. Claud. lib. ii. in Matt. 

49 Sunt nonnulli qui spiritualibus vitiis 
impugnantur, sed his omissis corpus in 
abstinentia affligunt. Vit. S. Fursei. 

50 Multi enim cibis, quos Deus ad per- 
cipiendum cum gratiarum actione creavit, 
abstinentes, hac nefanda quasi licita su- 
munt; hoe est, superbiam, avaritiam, 


RELIGION OF THE ANCIENT IRISH. | cHAP. 


576 
received with thanksgiving, fall to wicked things, as if they 
were lawful; namely, to pride, covetousness, envy, false 
witnessing, backbiting.”. Of whom Gildas giveth this good 
censure in one of his epistles, which now are lost: ‘‘ *! These 
men, while they do feed on bread by measure, for this same 
very thing do glory without measure; while they use water, 
they are withal drenched with the cup of hatred; while 
they feed on dry meats, they use detractions; while they 
spend themselves in watchings, they dispraise others that 
are oppressed with sleep: preferring fasting before charity, 
watching before justice, their own invention before concord, 
severity before humility, and lastly, man before God. Such 
men’s fasting, unless it be proceeded unto by some virtues, 
profiteth nothing at all; but such as accomplish charity do 
say with the harp of the Holy Ghost, All owr righteous- 
nesses are as the cloth of a menstruous woman.” 'Thus 
Gildas, who upon this ground layeth down this sound con- 
clusion, wherewith we will shut up this whole matter: 
*¢ Abstinence from corporal meats is unprofitable without 
charity. They are therefore the better men who do not 
fast much, nor abstain from the creature of God beyond 
measure, but carefully keep their heart within pure before 
God, from whence they know cometh the issue of life, 
than they who eat no flesh, nor take delight in secular 
dinners, nor ride with coaches or horses, thinking themselves 
hereby to be as it were superior to others, upon whom 
death hath entered through the windows of haughtiness.” 


perficiunt, cum cithara Spiritus sancti 
dicunt, Quasi pannus menstruatz omnes 
Ex libro Canonum 


invidiam, falsum testimonium, blasphe- 
miam. Ibid. 

51 Gildas in Epistolis suis: Hi dum 
pane ad mensuram vescuntur, pro hoc 


justitia nostra sunt. 
Cott. titulorum Lxvt. 


ipso sine mensura gloriantur; dum aqua 
utuntur, simul odii poculo potantur ; dum 
siccis ferculis vescuntur, detractionibus 
utuntur; dum vigiliis expendunt, alios 
somno pressos vituperant :,jejunium cari- 
tati, vigilias justitia, propriam adinven- 
tionem concordiw, clausulam ecclesiz, 
(αἰ. celle), severitatem humilitati, postre- 
mo hominem Deo anteponunt. Horum 
jejunium, nisi per aliquas virtutes adfec- 
tatur, nihil prodest: qui vero caritatem 


52 Abstinentia corporalium ciborum sine 
caritate inutilis est. Meliores ergo sunt 
qui non magnopere jejunant, nec supra 
modum a creatura Dei abstinent, cor in- 
trinsecus nitidum coram Domino sollicite 
servantes, a quo sciunt exitum vite ; quam 
illi qui carnem non edunt, nec prandiis 
secularibus delectantur, neque vehiculis 
et equis vehuntur, pro his quasi superiores 
ceteris se putantes, quibus mors intravit 
per fenestras elationis. Gild. ibid. 


Or 
-.-᾿ 
=~] 


vit. | OF THE CHURCH, MIRACLES, &c. 


CHAPTER VII. 


OF THE CHURCH, AND VARIOUS STATE THEREOF, ESPECIALLY IN THE 
DAYS OF ANTICHRIST; OF MIRACLES ALSO$ AND OF THE 
HEAD OF THE CHURCH. 


Concernine the Catholic Church our doctors taught 
with St Gregory, that God “hath a vineyard, to wit, the 
universal Church, which from just Abel until the last of 
the elect that shall be born in the end of the world, as 
many saints as it hath brought forth, so many branches as 
it were hath it budded:” that ‘‘*the congregation of the 
just is called the kingdom of heaven, which is the Church 
of the just:” that ‘‘*the sons of the Church be all such 
as, from the beginning of mankind until now, have attained 
to be just and holy:” that ‘what is said of the body may 
be said also of the members; and that in this respect, 
““as well the Apostles and all believers, as the Church 
itself, have the title of a pillar given them in the Scrip- 
tures:” that πὸ Church may be considered two manner 
of ways; both that which “ neither hath spot nor wrinkle, 
and is truly the body of Christ, and that which is gathered 
in the name of Christ without full and perfect virtues ;” 
which, notwithstanding, by the warrant of the Apostle, may 
have the name of the Church given unto it, although it 
be “ depraved with error:” that ‘ ®the Church is said not 


appellari, et nihil interesse de corpore quid 
dicatur in membris, cum et corpus divida- 
tur in membra, et membra sint corporis. 
Id. in Gal. ii. ex Hieronymo. 

> Ecclesias vocat, quas postea errore 


‘ Habet vineam, universam scilicet ec- 
clesiam, quae ab Abel justo usque ad 
ultimum electum qui in fine mundi nasci- 
turus est, quot sanctos protulit, quasi tot 
palmites misit. Claud. lib. ii. in Matt. 

2 Congregatio quippe justorum regnum | arguit depravatas. Ex quo noscendum 
celorum dicitur, quod est ecclesia justo- _ dupliciter ecclesiam posse dici; et eam 
rum. Id. lib. iii. in Matt. que non habeat maculam aut rugam, et 

* Ecclesiz filii sunt omnes ab institu- | vere corpus Christi sit; et eam que in 
tione generis humani usquenunc, quotquot | Christi nomine absque plenis perfectisque 
justi et sancti esse potuerunt. Id. lib. ii, | virtutibus congregetur. Id. in Galat. i. 
in Matt. ' ex eodem. 

1 His et ceteris instruimur, tam Apo- 6 Ecclesiam non habituram maculam 
stolos omnesque credentes, quam ipsam , neque rugam dicitur, respectu future 
quoque ecclesiam, columnam in Scripturis | vite. Sedul. in Ephes. i. 

00 


578 RELIGION OF THE ANCIENT IRISH. [ CHAP. 
to have spot or wrinkle in “respect of the life to come:” 
that when the Apostle saith, Im a great house there are 
not only vessels of gold, &c. but some to honour and some 
to dishonour, (2 Tim. ii. 20), by this ““ “great house he doth 
not understand the Church, as some have thought, which 
hath not spot nor wrinkle; but the world, in which the 
tares are mingled with the wheat:” that yet in ‘“‘the holy 
Church” also ‘the evil are mingled with the good, and 
the reprobate with the elect;” and that in this respect it 
is resembled unto the wise and foolish virgins, as also to 
‘‘*the king’s marriage, by which this present Church is 
designed, wherein the good and the bad do meet together ;” 
so that “in this Church neither the bad can be without 
the good, nor the good without the bad, whom the holy 
Church notwithstanding doth both now receive indifferently, 
and separate afterwards at their going from hence.” 

The number of the good Gildas complaineth to have 
been "so exceeding short in his time among the Britons in 
comparison of the other, that their ‘“‘ mother the Church in 
a manner did not see them lying in her own lap,” albeit 
ἐς they were the only true sons which she had.” And _ for 
external pressures, our doctors have delivered, that ‘“ the 
Church sometimes is not only afflicted, but also defiled with 
such oppressions of the Gentiles, that, if it were possible, 
her Redeemer might seem for a time utterly to have for- 
saken her;” and that in the raging times of antichrist 


“the Church shall not appear, by reason that the wicked 


7 Magnum domum non ecclesiam dicit, 
ut quidam putant, que non habet ma- 
culam neque rugam; sed mundum, in 
quo zizania sunt mixta tritico. Id. in 
2 Tim. ii. 

8 Sancta ecclesia decem virginibus si- 
milis denuntiatur; in qua quia mali cum 
bonis et reprobi cum electis admixti sunt, 
recte similis virginibus prudentibus et 


crete suscipit, et postmodum in egressione 
discernit. Id. ibid. 

1! Exceptis paucis et valde paucis, qui 
(ob amissionem tant multitudinis, que 
quotidie prona ruit ad Tartara) tam brevis 
numeri habentur, ut eos quodammodo 
venerabilis mater ecclesia in suo sinu re- 
cumbentes non videat, quos solos veros 
filios habet. Gild. Epist. 





fatuis esse perhibetur. Claud. lib. iii. in 
Matth. 

9 Per has regis nuptias presens ecclesia 
designatur, in qua cum bonis et mali con- 
veniunt. Id. lib. eodem. 

10 In hac ergo ecclesia nec mali esse sine 
bonis, nec boni esse sine malis possunt ; 
quos tamen sancta ecclesia et nunc indis- 


12 Nonnunquam ecclesia tantis genti- 
lium pressuris non solum afflicta, sed 
et foedata est, ut si fieri possit, Redemptor 
ipsius eam prorsus deseruisse ad tempus 
videretur. Claud. lib. ii. in Matth. 

13 Ecclesia non apparebit, impiis tunc 
persecutoribus ultra modum sevientibus. 
Id. lib. iii. in Matth. 


&e. 579 


vir. | OF THE CHURCH, MIRACLES, 
persecutors shall then exercise their cruelty beyond all mea- 
sure:” that in those “ “times of antichrist not only more 
often and more bitter torments shall be put upon the faith- 
ful than before were wont to be, but, which is more grievous, 
the working of miracles also shall accompany those that 
inflict the torments; as the Apostle witnesseth, saying, 
Whose coming is after the working of Satan, with ali 
seduction, signs, and lying wonders ;” namely, “ “juggling” 
ones, ‘‘as it was foretold before, They shall shew such 
signs that, if it were possible, the very elect should be 
deceived, by such a fantastical power as Jamnes and 
Mambres wrought withal before Pharaoh. ‘ What unbe- 
liever, therefore,” say they, ‘ will then be converted unto 
the faith? and who is he that already believeth, whose faith 
trembleth not and is not shaken? when the persecutor of 
piety is the worker of wonders, and the same man_ that 
exerciseth cruelty with torments that Christ may be denied, 
provoketh by miracles that antichrist may be believed ?” 
And “what a pure and a single eye is there need of 
that the way of wisdom may be found, against which so 
great deceivings and errors of evil and perverse men do 
make such a noise! all which notwithstanding men must 
pass through, and so come to most certain peace and the 
unmoveable stability of wisdom.” 

Hence concerning miracles they give us these instruc- 
tions: First, that ‘ “neither if an angel should shew himself 


unto us to seduce us, being suborned with the deceits of 


“ Temporibus antichristi non solum 
tormenta crebriora et acerbiora, quam 
prius consueverant, ingerenda sunt fideli- 
bus; sed, quod gravius est, signorum 
quoque operatio eos qui tormenta inge- 
runt, comitabitur; teste apostolo, qui 
ait, Cujus est adventus secundum opera- 
tionem Satanz, in omni seductione, signis 
et prodigiis mendacii. Id. lib. eod. 

15. Prestigiosis, sicut ante predictum 
est, Dabunt signa, ita ut seducantur, si 
fieri potest, etiam electi; per phantasticam 
virtutem, sicut Jamnes et Mambres coram 
Pharaone fecerunt. Sedul. in 2 Thess. ii. 

16 Quis ergo ad fidem convertitur incre- 
dulus ? cujus jam credentis non pavet et 
concutitur fides ? quando persecutor pie- 


tatis fit etiam operator virtutis, idemque 
ipse qui tormentis sevit ut Christus nege- 
tur, provocat miraculis ut antichristo cre- 
datur ? Claud. lib. iii. in Matth. 

17 Quam ergo mundo et simplici oculo 
opus est ut inveniatur via sapientie, cui 
tante malorum et perversorum hominum 
deceptiones erroresque obstrepunt ? quas 
omnes necesse est evadere, hoc est, venire 
ad certissimam pacem et immobilem sta- 
bilitatem sapientiz. Id. lib. i. in Matth. 

18 Nec si se angelus nobis ostendat, ad 
seducendos nos subornatus fallaciis patris 
sui diaboli, prevalere debebit adversum 
nos ; neque si virtus ab aliquo facta siet, 
sicut dicitur a Simone Mago in aere vo- 





Sedul. in Rom. viii. 
002 


| lasse. 


580 RELIGION OF THE ANCIENT IRISH. [cHAP. 
his father the devil, ought he to prevail against us; neither 
if a miracle should be done by any one, as it is said of 
Simon Magus that he did fly in the air;” “ neither that 
signs should terrify us, as done by the Spirit, because that our 
Saviour also hath given us warning of this beforehand.” (Matt. 
xxiv. 24, 25.) Secondly, that ‘the faith having increased, 
miracles were to cease; forasmuch as they are declared to 
have been given for their sakes that believe not:” and 
therefore, that ‘*?!now when the number of the faithful 
is grown, there be many within the holy Church that 
retain the life of virtues, and yet have not those signs of 
virtues; because a miracle is to no purpose shewed out- 
wardly, if that be wanting which it should work inwardly : 
for, according to the saying of the Master of the Gentiles, 
Languages are for a sign, not to the faithful, but to infidels,” 
1 Cor. xiv. 22. Thirdly, that the working of miracles 15 
no good argument to prove the holiness of them that be 
the instruments thereof; and therefore, “ἤθη the Lord 
doth such things for the convincing of infidels, he yet 
giveth us warning that we should not be deceived thereby, 
supposing invisible wisdom to be there where we shall 
behold a visible miracle:” for he saith, Many shall say 
unto me in that day, Lord, Lord, have we not prophesied 
in thy name, and in thy name cast out devils, and in thy 
name done many miracles? Matth. vii. 22. Fourthly, that 
“he tempteth God, who for his own vainglory will make 
shew of a superfluous and unprofitable miracle.” Such as 
that, for example, was whereunto the devil tempted our 
Saviour, Matth. iv. 6, to come down headlong from the 


19 Neque signa vos terreant, tanquam 
per Spiritum facta, quia hoc et Salvator 
premonuit. Id. in 2 Thess. il. 

20 Hic ostenditur, crescente fide signa 
cessare; quando fidelium causa danda 
esse predicantur. Id. in 1 Cor. xiv. 

21 Unde nunc cum fidelium numerositas 
excrevit, intra sanctam ecclesiam multi 
sunt qui vitam virtutum tenent, et signa 
virtutum non habent ; quia frustra mira- 
culum foris ostenditur, si deest quod intus 
operetur. Nam juxta Magistri Gentium 
vocem, Lingue in signum sunt, non fide- 
libus, sed infidelibus. Claud. lib. i. in 
Matth. 





*2 Qualia propter infideles cum fecerit 
Dominus, monuit tamen ne talibus deci- 
piamur, arbitrantes ibi esse invisibilem 
sapientiam, ubi miraculum visibile vide- 
rimus. Adjungit ergo et dicit, Multi di- 
cent mihi in illa die, Domine, Domine, 
nonne in nomine tuo prophetavimus, et 
in tuo nomine demonia ejecimus, et in 
tuo nomine virtutes multas fecimus? Id. 
lib. eod. 

585. THe Deum tentat, qui jactantie suze 
vitio superfluum et inutilem vult osten- 
tare virtutem. Quid enim utilitatis habet, 
quid commodi confert, si preceps hinc in 
plana descendero? ἄς. Id. lib. eod. 


vit. | OF THE CHURCH, MIRACLES, &c. 581 


pinnacle of the temple unto the plain; ““ “every miracle 
being vain, which worketh not some profit unto man’s salva- 
tion:” whereby we may easily discern what to judge of 
that infinite number of idle miracles, wherewith the lives 
of our saints are everywhere stuffed; many whereof we 
may justly censure, as *Amphilochius doth the tales that 
the poets tell of their gods, for 


, 
Mu @ous γέλωτος ἀξίους καὶ δακρύων. 


Fables, of laughter worthy, and of tears. 


Yea, some of them also we may rightly brand as 


Mu@ous acéuvous, δαιμόνων διδάγματα. 


Unseemly fables, and devils’ documents. 


For what, for example, can be more unseemly, and tend 
further to the advancement of the ‘* doctrine of devils,” than 
that which Cogitosus relateth in the Life of St Bridget? 
that she, for saving the credit of a nun that had been gotten 
with child, “blessed her faithfully” forsooth, (for so the au- 
thor speaketh,) and so caused her conception to ‘* vanish away 
without any delivery, and without any pain ;” which, for the 
saving of St Bridget’s own credit, either **Hen. Canisius, 
or the friars of Aichstad, from whom he had his copy of 
Cogitosus, thought fit to scrape out, and rather to leave 
a blank in the book than to suffer so lewd a tale to stand 
in it. But I will not stir this puddle any further, but 
proceed on unto some better matter. 

And now are we come at last to the great point that 
toucheth the Head and the Foundation of the Church. 
Concerning which Sedulius observeth, that the title of 
” Foundation is attributed both to Christ and to the Apostles 
and Prophets; that where it is said, Isaiah xxviii. 16, 
Behold, I lay in Sion a stone, &c. ‘it is certain that 


*4 Tnane est enim omne miraculum, | 7”? Antiq. Lection. in Lacuna, sub 
quod utilitatem saluti non operatur hu- | finem, Tom. v. p. 629. 
mane. Ibid. | 28 Fundamenta] Christum, et aposto- 

2° Amphiloch. in Iambis ad Seleucum. | los, et prophetas. Sedul. in Hebr. xi. 

°° Cogitos. Vit. Brigit.in Exemplari- | °° Compertum est in petra vel lapide 
bus MS. Antiquiss. Bibliothec. Cotto- | Christum esse significatum. Id. in Rom. 
nian et Ecclesie Sarisburiensis. ix. 





582 RELIGION OF THE. ANCIENT IRISH. [ cHaAP. 


by the rock or stone Christ is signified ;” that in Ephes. 
i. 20, ***°the Apostles are the foundation, or Christ rather 
the foundation of the Apostles: for Christ,” saith he, “ is 
the foundation, who is also called the corner-stone, joining 
and holding together the two walls. Therefore is he the 
foundation and chief stone, because in him the Church is 
both founded and finished ;” and we are to account the 
Apostles “*'as ministers of Christ, and not as the founda- 
tion.” The famous place, Matth. xvi. 18, whereupon our 
Romanists lay the main foundation of the Papacy, Claudius 
expoundeth in this sort: “Upon this rock will I build 
my Church ; that isto say, upon the Lord and Saviour, who 
granted unto his faithful knower, lover, and confessor, the 
participation of his own name, that from petra, the rock, 
he should be called Peter. The Church is builded” upon 
him; ‘* because only by the faith and love of Christ, by 
the receiving of the sacraments of Christ, by the obser- 
vation of the commandments of Christ, we come to the 
inheritance of the elect and eternal life, as witnesseth the 
Apostle, who saith, Other fowndation can no man lay 
besides that which is laid, which is Christ Jesus.” 

Yet doth the same Claudius acknowledge, that “St Peter 
received a kind of ““ primacy for the founding of the Church,” 
in respect whereof he termeth him * Keclesie Principem 
and * Apostolorum Principem, the “ prince of the Church,” 
and the ‘ prince or chief of the Apostles;” but he addeth 
withal, that ‘* St Paul also was chosen in the same manner 
to have the primacy in founding the churches of the Gentiles,” 


30 Apostoli fundamentum sunt, vel | /Kdificatur ecclesia; quia non nisi per 
Christus fundamentum est apostolorum. | fidem et dilectionem Christi, per suscep- 
Christus est fundamentum, qui etiam la- | tionem sacramentoram Christi, per obser- 
pis dicitur angularis, duos conjungens et | vantiam mandatorum Christi, ad sortem 
continens parietes. Ideo hic fundamen- | electoram et eternam pertingitur vitam, 
apostolo attestante qui ait, Fundamentum 
enim aliud nemo potest ponere preter id 


tum et summus est lapis, quia in ipso et 
fundatur et consummatur ecclesia. Id- 





in Ephes. ii. | quod positum est, qui est Christus Jesus. 
31 Ut ministros Christi, non ut funda- Claud. lib. ii. in Matth. 

mentum. Id. in 1 Cor. iv. 33 Petrum solum nominat, et sibi com- 
82 Super hance petram zdificabo eccle- | parat; quia primatum ipse aecepit ad fun- 

siam meam, id est, super Dominum salva- | dandam ecclesiam ; se quoque pari modo 

torem, qui fideli suo cognitori, amatori, | electum, ut primatam habeat in fundandis 

confessori, participium sui nominis dona- | gentium Ecclesiis. Id. in Galat. ii. 


vit, ut scilicet a petra Petrus yocaretur. 4 Td. in Gal. y. 35 Id. in Gal. ii- 


vit. | OF THE CHURCH, MIRACLES, &c. 583 


and that he “ “received this gift from God, that he should 
be worthy to have the primacy in preaching to the Gentiles, 
as Peter had it in the preaching of the circumcision ;” and 
therefore that ‘**’St Paul challengeth this grace as gragted 
by God to him alone, as it was granted to Peter alone 
among the Apostles,” and that he esteemed himself ‘ *not 
to be inferior to St Peter, because both of them were 
by one ordained unto one and the same ministry:” and 
that writing to the Galatians, “he did in the “ title name 
himself an Apostle of Christ, to the end that by the very 
authority of that name he might terrify his readers; judging 
that all such as did believe in Christ ought to be subject 
unto him.” 

It is furthermore also observed by Claudius, that “as 
when our Saviour propounded the question ‘‘ generally unto 
all the Apostles, Peter did answer as one for all; so what 
our Lord answered unto Peter, in Peter he did answer 
unto all;” and therefore, ‘‘ *'howsoever the power of 
loosing and binding might seem to be given by the Lord 
unto Peter alone, yet without all manner of doubt it is to 
be known, that it was given unto the rest of the Apostles 
also, as himself doth witness, who, appearing unto them 
after the triumph of his passion and resurrection, breathed 
on them, and said unto them all, Receive the Holy Ghost: 
whose sins ye remit, they are remitted unto them; and 
whose sins ye retain, they are retained.” Gildas the Briton 
goeth further, affirming that “to the true priest it is 


36 Ab his itaque probatum dicit donum | omnibus, Petrus respondit unus pro om- 
quod accepit a Deo, ut dignus esset ha- | nibus ; ita quod Petro Dominus respondit, 
bere primatum in predicatione gentium, | in Petro omnibus respondit. Id. lib. ii. 
sicut et habebat Petrus in predicatione | in Matth. 
circumcisionis. Id. in Gal. ii. | ΑΙ Quz solvendi ac ligandi potestas, 

*7 Gratiam sibi soli primus vendicat | quamvis soli Petro data videatur a Do- 
concessam a Deo, sicut et soli Petro con- | mino, absque wla tamen dubietate nos- 
cessa est inter apostolos. Id. ibid. cendum est, quia et ceteris apostolis da- 

38 Non illi sum inferior, quia ab uno | tur; ipso teste, qui post passionis resur- 
sumus ambo in unum ministerium ordi- | rectionisque sue triumphun apparens eis 
nati. Id. ibid. | insufflavit et dixit omnibus, Accipite Spi- 

39. Apostolum se Christi titulo preno- | ritum sanctum ; quorum remiseritis pec- 
tavit, ut ex ipsa lecturos nominis auctori- | cata, remittuntur eis, et quorum retinue- 
tate terreret; judicans omnes, qui in | ritis, retenta sunt. Id. lib. eod. 

Christo crederent, debere sibi esse sub- | ° * Vero sacerdoti dicitur, Tu es Petrus, 
et super hanc petram edificabo ecclesiam 
meam, Gild. Epist. 





jectos. Id. in Gal. i. 
49 Nam _ sicut interrogatis generaliter 


584 RELIGION OF THE ANCIENT IRISH. [ CHAP. 


said, Thou art Peter, and wpon this rock I will build my 
Church 3? that “ to Peter and his successors our Lord 
saith, And wnto thee will I give the keys of the kingdom 
of heaven ;” and consequently, that ‘“ “unto every holy 
priest it is promised, Whatsoever thow shalt bind on earth, 
shall be bound likewise in heaven; and whatsoever thou 
shalt loose on earth, shall be loosed likewise in heaven.” 
Whereupon he pronounceth of the good priests of Britain, 
that they ‘* do lawfully obtain the apostolical state,” and 
“ “lawfully sit in the chair of St Paul;” and on the other 
side, of the bad, that “ ‘with unclean feet they usurp the 
seat of the Apostle Peter, but by the demerit of their covet- 
ousness fall into the pestilent chair of the traitor Judas ;” 
and so the ordainers of such “ “place after a sort Judas 
the betrayer of our Lord in the seat of Peter.” 

Lastly, as Claudius noteth, that ‘“ “the foundation of 
the Church was laid” not only upon St Peter, but also 
upon St John; so in a certain hymn supposed to be 
written by Secundinus, known in this country commonly 
by the name of St Scachlin, in the year of our Lord 448, 
St Patrick also is thus commended: ‘*°He is constant in 
the fear of God, and unmoveable in the faith, upon whom 
the Church is builded as upon Peter; whose apostleship 
also he hath obtained from God, and the gates of hell shall 
not prevail against him.” Yea, *'Christ is there said to 
have ‘chosen him for his Vicar upon earth.” His see 
likewise of Armagh is by one Calvus Perennis, in the days 
of Brian King of Ireland, who was slain, as appeareth by 


43 Petro ejusque successoribus dicit , in Judz traditoris pestilentem cathedram 
Dominus, Et tibi dabo claves regni ceelo- | decidentes. Ibid. 
rum. Ibid. 

44 Ttemque omni sancto sacerdoti pro- 
mittitur, Et quecunque solveris super 
terram, erunt soluta et in celo; et que- 
cunque ligaveris super terramn, erunt 
ligata et in celo. Ibid. 

45 Apostolicam sedem legitime obti- 
nent. Ibid. 

46 Si hunc vos apostoli retinetis in om- 
nibus affectum, ejus quoque cathedre 
legitime insidere noscatis. Ibid. 

‘7 Sedem Petri Apostoli immundis pe- | ὁ Christus illum sibi elegit in terris 
\dibus usurpantes, sed merito cupiditatis  vicarium. Ibid. 


48 Judam quodammodo in Petri cathe- 
dra, Domini traditorem, statuunt. Ibid. 

49 Super ipsos ecclesie sit positum fun- 
damentum. Claud. in Gal. ii. S 


50 Constans in Dei timore, et fide im- 
mobilis, super quem edificatur ut Petrum 
ecclesia; cujusque apostolatum a Deo 
sortitus est, et inferni porte adversus eum 
non prevalebunt. Hymn. in laud. 8. 
Patricii. 


vit. | OF THE CHURCH, MIRACLES, &c. 585 


*Marianus, in the year 1014, termed “ “the city apostolick.” 
So Desiderius, Bishop of Cahors in France, is by our coun- 
tryman Gallus saluted both Papa and Apestolicus; and 
the Bishop of Kildare, in Ireland, honoured by Cogitosus 
with the style of *Swmmus Sacerdos and * Summus Pon- 
tifew, the “ highest priest” and the ‘‘ highest bishop :” those 
titles and prerogatives which the Pope now peculiarly chal- 
lengeth unto himself, as ensigns of his monarchy, being 
heretofore usually communicated unto other bishops, when 
the universal Church was governed by the way of aristocracy. 


CHAPTER VIII. 


OF THE POPE’S SPIRITUAL JURISDICTION, AND HOW LITTLE FOOTING 
IT HAD GOTTEN AT FIRST WITHIN THESE PARTS. 


Master Campion telleth us, that ‘“*'when Ireland first 
received Christendom, they gave themselves into the juris- 
diction both spiritual and temporal of the See of Rome.” 
But herein he speaketh without book, of the spiritual juris- 
diction untruly, of the temporal absurdly. For from the 
first legation of Palladius and Patricius, who were sent to 
plant the faith in this country, it cannot be shewed out 
of any monument of antiquity, that the Bishop of Rome 
did ever send any of his legates to exercise spiritual juris- 
diction here, much less any of his deputies to exercise juris- 
diction temporal, before Gillebertus, quem aiunt prima 
functum legatione Apostolice sedis per universam Hiber- 
niam, saith one that lived in his own time, even Bernard 


5. Brianus rex Hibernia, parasceve ; repperi in Bibliothecis Scotorum. Ego 
pasche, sexta feria, rx. Calend. Maii, | scripsi, id est, Calvus Perennis in con- 





manibus et mente ad Deum intentus ne- | spectu Briani Imperatoris Scotorum. Ex 
catur. Marian. Scot. See Caradoc of | Vet. Cod. Ecclesiae Armachane. 
Lhancarvan, in the Chronicle of Wales, 54 Domino semper suo, et Apostolico 
p- 80. Patri, Desiderio Pap. Gallus peccator. 
98. Sanctus Patricius iensad ceelum, man- 5> Cogitos. in Vit. Brigid. Antiq. Lect. 
davit totum fructum laboris sui, tam bap- | Henr. Canisii, Tom. v. p. 625, lin. ult. 
tismi, tam causarum, quam eleemosyna- | °° Ibid. p. 640, lin. 2. 
rum, deferendum esse apostolice urbi, | ' Edm. Camp. History of Ireland, 


que Scotice nominatur Ardmacha. Sic | lib. ii. cap. 2. 


586 RELIGION OF THE ANCIENT IRISH. | CHAP. 


himself in the Life of Malachias. One or two instances, 
peradventure, may be alleged out of some obscure authors, 
whose names and times and authority no man can tell us 
news of; but unless that which is delivered by Bernard, as 
the tradition that was current in his time, can be controlled 
by some record that may appear to have been written before 
his days, we have small reason to detract anything from the 
credit of so clear a testimony. 

This country was heretofore, for the number of holy 
men that lived in it, termed the Island of Saints. Of that 
innumerable company of saints whose memory was reverenced 
here, what one received any solemn canonization from the 
Pope before Malachias, Archbishop of Armagh, and Lau- 
rence of Dublin, who lived as it were but the other day ? 
We read of sundry archbishops that have been in this 
land betwixt the days of St Patrick and of Malachias: what 
one of them can be named that ever sought for a pall from 
Rome?  Joceline indeed, a late monk of the abbey of 
Furness, writeth of St Patrick, that the Bishop of Rome 
*conferred the pall upon him, together with the execution 
of legatine power in his room. But he is well known to 
be a most fabulous author; and for this particular Bernard, 
who was his ancient, informeth us far otherwise; that 
‘<Sfrom the very beginning unto his time the metropolitical 
see of Armagh wanted the use of the pall.” With whom 
the author of the Annals of Mailros doth fully accord ; 
noting, that ‘‘‘in the year 1151 Pope Eugenius,” the same 
to whom Bernard did write his books de Consideratione, 
“ς did by his legate, John Papiron, transmit four palls into 
Ireland, whither a pall before had never been brought.” 
And therefore Giraldus Cambrensis, howsoever he acknow- 
ledgeth that St Patrick did ‘ *choose Armagh for his seat, 
and did appoint it to be as it were a metropolitical see, 
2 Pallio decoravit, illique vices suas | pallia per legatum suum Johannem Pa- 
committens atque legatum suum consti- | pirum transmisit in Hiberniam, quo nun- 
tuens, quecunque in Hibernia gesserat, | quam antea pallium delatum fuerat. 


constituerat, disposuerat, auctoritatis sue | Annal. Cenobii Melros. MS. in Biblio- 

munimine confirmavit. Jocelin. Vit. | theca Cottoniana. 

Patr. cap. 166. 5 Apud Ardmacham sibi sedem elegit ; 
5 Metropolitice sedi deerat adhuc, et | quam etiam quasi metropolim constituit 

defuerat ab initio pallii usus. Bernard. | et proprium totius Hibemizw primatie 

Vit. Malach. locum. Girald. Camb. Topograph. Hi- 

bern. Distinct. ται. cap. 16. 


* Anno 1151, Papa Eugenius quatuor 


Vill.| OF THE POPE’S SPIRITUAL JURISDICTION, Wc. 587 


and the proper place of the primacy of all Ireland,” yet 
doth he affirm withal, that in very deed “ ‘there were no 
archbishops in Ireland, but that bishops only did consecrate 
one another, until Johannes Papirio, or Paparo, the Pope’s 
legate, brought four palls thither.” Whereupon some of 
our chroniclers after him give this note concerning Gela- 
sius, who was at that time Archbishop of Armagh, that 
«ς Πρ is said to have been the first archbishop because he 
used the first pall,” and that ‘others before him were 
called archbishops and primates in name only, for the 
reverence of St Patrick, as the apostle of that nation.” 
And indeed it might seem that the complaint made by 
Anselm in his Letters to Muriardach, King of Ireland, that 
‘bishops here “ἐς were consecrated by bishops alone,” might 
somewhat justify the truth of Giraldus’s relation, if we did 
not find a further complaint there also, that they were 
often ‘‘°ordained by one bishop only.” But as this latter 
argueth not the want of a competent number of bishops 
in the land, (for, as we shall hear presently, they had more 
than a sufficient number of such,) but a neglect of the 
observance of the Canon provided by the Nicene Fathers 
in that behalf; so can it not rightly be inferred out of 
the former, that we had no archbishops here at that time, 
but that the bishops rather did fail much in the canonical 
respect which they ought to shew unto their metropolitan. 
For that the Irish had their archbishops, beside many other 
pregnant testimonies that might be produced, Pope Hilde- 
brand’s own Brief doth sufficiently manifest, which is directed 
to  Terdeluachus, or Tirlagh, the illustrious King of 


® Archiepiscopi vero in Hibernia nulli 
fuerant; sed tantum se episcopi invicem 
consecrabant; donec Johannes Papirio, 
Romane sedis legatus, non multis retro 
annis advenit. Hic quatuor pallia in 
Hiberniam portavit, &c. Ibid. cap. 17. 

7 Hic primus archiepiscopus dicitur, 
quia primo pallio usus est. Alii vero 
ante ipsum solo nomine archiepiscopi et 
primates vocabantur, ob reverentiam et 
honorem Sancti Patricii, tanquam apo- 
stoli illius gentis. Pembrigius, auctor 
Annal. Hibern. a Guil. Camdeno edit. 
Thomas Caseus in Chronic, Hibern. MS. 
ad ann. 1174. 





| niam 
| vir. ad 
| Cotton. 


8 Episcopi quoque, qui debent esse 
forma et exemplum aliis canonice reli- 
gionis, inordinate, sicut audivimus, aut a 
solis episcopis, aut in locis ubi ordinari 
non debent, consecrantur. Anselm. lib. 
iii. Epist. CXLII. 

9 Dicitur, ab uno episcopo episcopum, 
sicut quemlibet presbyterum, ordinari. Id. 
ibid. Epist. ΟΧΊΨΊΙ. 

10 Terdeluacho inclyto Regi Hiberniz, 
archiepiscopis, episcopis, abbatibus, pro- 
ceribus, omnibusque Christianis Hiber- 
inhabitantibus. Gregor. Epist- 
Hibern. MS. in Bibliotheca 


588 RELIGION OF THE ANCIENT IRISH. [ cHaAP. 


Ireland, the ArcusisHors, Bishops, Abbots, Nobles, and all 
Christians inhabiting Ireland.” And for the archbishops 
of Armagh in particular, it appeareth most evidently by 
Bernard, in the Life of Malachias, that they were so far 
from being metropolitans and primates ‘‘in name only,” 
that they exercised much greater authority before they were 
put to the charges of fetching palls from Rome, than ever 
they did afterward; and that they did not only consecrate 
bishops, but erected also new bishopricks, and archbishopricks 
too sometimes, according as they thought fitting. 

We read in Nennius, that at the beginning St Patrick 
founded here 365 churches, and ordained 365 bishops, beside 
3000 presbyters. In process of time the number of bishops 
was daily ““ multiplied according to the pleasure of the 
metropolitan,” whereof Bernard doth much complain; and 
that not only “so far that every church almost had a several 
bishop,” but also that in some ‘‘ *towns or cities there were 
ordained more” than one; yea, and oftentimes ‘ “bishops 
were made without any certain place at all” assigned unto 
them. And as for the erecting of new archbishopricks, if 
we believe our legends, “ King Engus and St Patrick, 
with all the people, did ordain that in the city and see of 
Albeus,” which is Emelye, now annexed to Cashel, ‘ should 
be the Archbishoprick of the whole province of Munster.” 
In like manner also “Ὁ Brandubh, King of the Lagenians, 


1 Ecclesias fundavit 365. Ordinavit 3 Albei, quitunc ab eisdem archiepiscopus 
episcopos eodem numero 365. Presby- | ordinatus est per seculum. Ex Vita S. 
teros autem usque ad tria millia ordinavit. | Declani. Rex Engus et Patricius ordi- 


Nenn. Histor. Britt. MS. naverunt, ut in civitate et cathedra sancti 
12 Mutabantur et multiplicabantur epis- | Albei esset archiepiscopatus omnium 

copi pro libitu metropolitani; ita ut unus | Memonensium semper. Ex Vita δ. 

episcopatus uno non esset contentus, sed | Albei. 

singule pene ecclesia singulos haberent 16 Facta Synodo magna in terra Lagi- 

episcopos. Bernard. Vit. Malach. nensium, decrevit rex Brandubh, et tam 


13 Quod in villis vel civitatibus plures | laici quam clerici, ut archiepiscopatus 
ordinantur. Lanfranc. Epist. ad Terde- | omnium Laginensium semper esset in 
luachum regem Hibern. apud Baron. ann. | sede et cathedra sancti Moedog. Et tunc 
1089, num. 16. sanctus Moedog a multis catholicis con- 

14 Dicitur, episcopos in terra vestra | secratus est archiepiscopus. Ex Vita S. 
passim eligi, et sine certo episcopatus loco | Edani. A rege jam Laginensium Bran- 
constitui. Anselm. lib. iii. Epist. cxtvir. | dubh filio Nthach constitutum est, ut 
ad Muriardachum regem Hibern. archiepiscopatus Laginensium in civitate 

15 Rex Engus et S. Patricius cum omni | sancti Moedog esset. Ipsa civitas vocatur 
populo ordinaverunt archiepiscopatum | Ferna, que est in terra gentis Kenselach. 
Mumeniz in civitate et in sede sancti | Ex Vit. 5, Molyng. 


| 
Ϊ 


vill. | OF THE POPE’S SPIRITUAL JURISDICTION, &c. 589 
with the consent as well of the laity as of the clergy, did 
appoint that in the city of Fernes,” which was the see of 
Moedog, otherwise called Edanus, ‘‘ should be the Arch- 
bishoprick of all the province of Leinster.” But Bernard’s 
testimony we have no reason not to believe, relating what 
was known to be done in his own very time, that 'Celsus, 
the Archbishop of Armagh, ‘“ had of the new constituted 
another metropolitical see, but subject to the first see and to 
the archbishop thereof.” By which we may see, that in 
the erection of new archbishopricks and bishopricks all 
things were here done at home without consulting with the 
See of Rome for the matter. 

As for the nomination and confirmation of the arch- 
bishops and bishops themselves, we find the manner of 
advancing St Livinus to his archbishoprick thus laid down 
by Boniface in the description of his life: “'*When Me- 
nalchus the Archbishop was dead, Calomagnus the King of 
Scots, and the troop of his officers, with the under-courtiers 
and the concourse of all that country, with the same affection 
of heart cried out, that the holy priest Livinus was most 
worthily to be advanced unto the honour of this order. 
The king, more devout than all of them, consenting there- 
unto, three or four times placed the blessed man in the 
chair of the Archbishoprick with due honour, according to 
the will of the Lord.” In like manner also did ' King 
Ecgfrid cause our Cuthbert to be ordained Bishop of the 
church of Landisfarne; and King Pipin “granted the Bi- 
shoprick of Salzburgh to our Virgilius; and Duke Gunzo 
would have *'conferred the Bishoprick of Constance upon our 


‘7 Erat et altera metropolitica sedes, ; Domino jubente, collocavit. Bonifac. 


quam de novo constituerat Celsus, prime 
tamen sedi et illius archiepiscopo subdita 
tanquam primati. Bernard. in Vita Ma- 
lachiz. 

18 Tllo defuncto, Rex Calomagnus et 
ejus palatinorum chorus cum suis subau- 
licis, totiusque regionis illius confluentia, 
pari cordis affectu conclamayerunt, sanc- 
tum Sacerdotem Livinum in honorem 
hujus ordinis dignissime sublimandum 
fore. His rex omnibus devotior consen- 
tiens, ter quaterque beatum virum in ca- 


thedra archiepiscopatus debito honore, | 





Vit. Livin. 

19 Rex Ecgfridus episcopum fecit ordi- 
nari Lindisfarnensium ecclesiz virum 
sanctum et venerabilem Cudbertum. Bed. 
Hist. lib. iv. cap. 27, et Vit. Cuthbert. 
cap. 24. 

20 piscopatum Salzbergensem, pro de- 
bito regia magnificentiz, sancto concessit 
Virgilio. Vit. Episc. Salisburgens. An- 
tiq. Lect. Henr. Canis. Tom, tr. p. 259, 
and Tom. vi. p. 1174. 

21 Walafrid. Strab. Vit. Gall. lib.i. cap. 
16, 17, 19, 20. 


590 RELIGION OF THE ANCIENT IRISH. | CHAP. 


Gallus, but that he refused it, and “caused another, upon his 
recommendation, to be preferred. thereunto. 

In the book of Landaff, which is called Tilo, (either 
from Teliau, the second bishop of that place, whose life 
is largely there described, or rather from the place itself, 
which of old was called *Teilo), we read that Germanus 
and Lupus *did consecrate chief Doctor over all the Britons 
inhabiting the right side of Britain, St Dubricius, being 
chosen Archbishop by the king and all the diocese; and 
that by the grant of Mouric the king, the nobility, clergy, 
and people, they appointed his episcopal see to be at Landaff: 
that *Oudoceus, the third bishop after him, being elected 
by: King Mouric and the chief of the clergy and laity of 
the whole diocese, was by them sent to the Archbishop of 
Canterbury for his consecration: that *Gucaunus, the 26th 
bishop of that church, was consecrated by Dunstan, Arch- 
bishop of Canterbury, the pastoral staff being given him 
in the court by Edgar, chief king of the English: that 
next after him, “in the year 983, election being made by 
the kings and the whole clergy and people of Glamorgan, 


22 Theodor. Campidonens. vel quicun- | Oudoceus cum clericis suis predictis, 
que auctor fuit Vite Magni, lib.i.cap. 8, | Merchui et Elguoret et Gunubui, cum 
edit. Goldasti, x. Canisii. legatis trium abbatum et regis et princi- 


23 In the Laws of Howel Dha.it is | pum, ad Dorobernensem civitatem ad 
named Ecclesia Teilau; andsoinCaradoc | beatum archiepiscopum, ubi sacratus est 
of Lhancarvan’s Chronicle of Wales, p.94, | ecclesia Landavie in honore S. Petri 
Joseph is called Bishop of Teilo or Lan- | fundate. Ibid. 
daff. | 6 982. (vel 872 potius) incarnationis 

24 Super omnes Britannos dextralis par- | Domini anno, Gucaunus episcopus Lan- 
tis Britannie B. Dubricium summum | davie consecratus a metropolitano Dun- 
doctorem, a rege et ab omni parochia elec- | stano Dorobernensis ecclesiz archiepisco- 
tum archiepiscopum, consecraverunt. Hac | po, data sibi virga pastorali in regali curia 
dignitate ei a Germano et Lupo data, con- | a summo rege Anglorum ἤρατο. Ibid. 
stituerunt ei episcopalem sedem concessu 27 983 anno, electione facta regum 
Mourici Regis, principum, cleri et populi, | Morcannuc, Ouein, videlicet et Idgual- 
apud podium Lantavi. Lib. Ecclesie | laun, Catell et Cinuin filiorum Morchan- 
Landavensis MS. | then, Rotri et Grifud filiorum Elired, et 

25 Electione cleri et populi succedit in | totius cleri et populi Morcannuc infra 
episcopatu Landavensis ecclesia, electione | hortum Taratir in Gui et hortum Tivi 
cleri Mercguini et Elgoreti et Gunnuini _ positi; et dato 5101 baculo in regali curia 
magistri, et trium abbatum, Catgen ab- ἃ summo rege Anglorum Adelredo, et a 
batis Ilduti, Concenn abbatis Catmaili, | metropolitano Dorobernensis ecclesie ΑἹ- 
Cetnig abbatis Docguinni, laicorum, Re- | brico archiepiscopo, Bledri episcopus 
gis Mourici, et filiorum Athruis et Idnerth, | Landavie consecratus est ; et 1022 anno 
Guidgen et Cetiau, Brogmail, Gendoc, incarnationis Domini, ordinationis sue 
Louhonerd, Catgualatyr, et omnium prin- | autem 39 anno, migravit ad Dominum. 
cipum totius parochie. Missus est S. | Ibid. 





VIII.] OF THE POPE'S SPIRITUAL JURISDICTION, &e. 591 


and the pastoral staff given in the court by Ethelred, chief 
king of the English, Bledri was consecrated by the Arch- 
bishop of Canterbury, who is there named Albricus, though 
in truth, at the year here assigned, Dunstan did still hold 
the place; and that after his decease, in the year 1022, 
“by the election of the people and clergy of Landaff, and 
the kings of the Britons, namely, King Riderch, that reigned 
at that time through all Wales, and Hivel, the substitute 
of the King of Glamorgan, Joseph was consecrated bishop 
by nod, Archbishop of Canterbury, at the word of Cnute, 
king of England, in whose court the pastoral staff was given 
unto him. 

Here in Ireland, much after the same manner, Mr Cam- 
pion himself setteth down, that ‘*°to the monarch was 
granted a negative in the nomination of bishops at every 
vacation, the clergy and laity of the diocese recommending 
him to their king, the king to the monarch, the monarch 
to the Archbishop of Canterbury.” Although this last clause 
be wrongly extended by him to the bishops of the whole 
land, which properly belonged to the Ostman strangers, 
that possessed the “three cities of Dublin, Waterford, and 
Limerick: for these being a colony of the Norwegians and 
Livonians, and so countrymen to the Normans, when they 
had seen England subdued by the Conqueror, and Normans 
advanced to the chief archbishoprick there, would needs now 
assume to themselves the name of *!Normans also, and cause 
their bishops to receive their consecration from no other 
metropolitan but the Archbishop of Canterbury. And_for- 
asmuch as they were confined within the walls of their own 
cities, the bishops which they made had no other diocese to 
exercise their jurisdiction in, but only the bare circuit of 
those cities: whereupon we find a certificate made unto 


*8 1022 anno incarnationis Domini con- | hortum Taratir in Gui et hortum Tivi 
secratus est Joseph episcopus Landavie | regnantis. Ibid. 
Cantuariz a metropolitano Dorobernensis 
ecclesie EInod archiepiscopo, in kalendis 
Octobris, et in primo (vel 16 potius) anno 


29 Edm. Campion. Hist. Hibern. lib. i. 
cap. ult. ad ann, 948. 


: : Ξ 30 Gi } = 
cycli decennovennalis, verbo regis Anglo- Girald- Cambrens. Topograph. Hi 
rum Cnute, et dato sibi baculo in curia | be™- Distinct. 111. cap. 43. 

illius ; electione populi et cleri Landaviz, 5! Eodem tempore Norwagenses sive 


et regum Britannie, regis videlicet Riderch | Ostmanni, qui civitates Hibernie et ma- 
regnantis per totam Gualiamtunc tempore, | ritima occupaverunt, Normanni_ vocati 
et Hivel subreguli regis Morcannuc infra | sunt. Annal. Dublin. ad ann, 1095. 


592 RELIGION OF THE ANCIENT IRISH. [ CHAP. 


Pope Innocent the Third, in the year 1216, by the Arch- 
bishop of Tuam and his suffragans, that ‘* * John Papiron, 
the legate of the Church of Rome, coming into Ireland, 
found that Dublin indeed had a bishop, but such an one as 
did exercise his episcopal office within the walls only.” 

The first bishop which they had in Dublin, as it ap- 
peareth by the records of that church, was one Donatus, 
or Dunanus, as others call him, upon whose death, in the 
year 1074, *Gothric their king, with the consent of the clergy 
and people of Dublin, chose one Patrick for their bishop, 
and directed him into England to be consecrated by Lanfranc, 
Archbishop of Canterbury, who sent him back with com- 
mendatory “letters, as well to the said Gothric, king of the 
Ostmans, as to Terdeluachus, the chief king or monarch of 
the Irish. Hereupon, after the decease of this Patrick, 
in the year 1085, the same Terdeluachus and the bishops 
of Ireland joined with the clergy and people of Dublin in 
the election of Donatus, one of Lanfrane’s own monks in 
Canterbury, who was by him there also consecrated. Then 
when he died, in the year 1095, his nephew Samuel, a 
monk of St Albans, but born in Ireland, was “chosen bishop 
in his place by Murierdach, King of Ireland, and the clergy 
and people of the city, by whose common decree he was 
also sent unto Anselm, Archbishop of Canterbury, for his 
consecration. Not long after the Waterfordians, following 
the example of the Dublinians, erected ἃ bishoprick among 
themselves, “and sent their new bishop to Canterbury for 
his consecration; the manner of whose election ‘‘ the clergy 


82 Dominus Johannes Papiron legatus | °° Anno Dom. 1085, Lanfrancus archi- 
Romane ecclesize veniens in Hiberniam, | episcopus Cantuar. ad regimen Dublinen- 
invenit Dublin episcopum habentem, qui | sis ecclesia sacravit Donatum monasterii 
tantum intra muros episcopale officium | sui monachum in sede metropoli Cantuar. 
exercebat. Testimon. Tuamens. Archi-  petentibus atque eligentibus eum Terde- 
episc. in Registro Dublin. Archiepisc. et | luacho Hibernie rege, et episcopis Hiber- 


Nigro Libro Ecclesiz S. ‘Trinitatis. niz regionis, atque clero et populo prefate 
88 Ad regimen Dublinensis ecclesia civitatis. Annal. Dublin. 
Lanfrancus archiepiscopus Cantuariz, pe- 36 A rege Hibernie, Murierdach no- 


tente Goderico rege, Dublinensis ecclesie | mine, necnon a clero et populo in episco- 
populo et clero consentientibus et eligen- patum ipsius civitatis electus est, atque 
tibus, in ecclesia Sancti Pauli Londin. ad Anselmum, juxta morem antiquum, 
Patricium sacravit Antistitem. Annal.  .acrandus cum communi decreto directus. 
Dublin. ad ann. 1074. _ Eadmer. Histor. Novor. lib. ii. p. 34. 

** Habentur apud Baron, ann. 1089, ἐἔψρειττ ἡ ae 
num. 12 et 15. fp tet 


Vil.] OF THE POPE’S SPIRITUAL JURISDICTION, Ke. 593 
and people of Waterford,” in the letters which they wrote 
at that time unto Anselm, do thus intimate: ‘**We and 
our King Murchertach, and Dofnald the bishop, and Dermeth 
our captain, the king’s brother, have made choice of this priest 
Malchus, a monk of Walkeline, Bishop of Winchester.” The 
same man, without doubt, who was afterward promoted to 
the bishoprick of Lismore, so much commended by Bernard 
in the Life of Malachias. 

The last bishop of Dublin, in the year 1122, 
unto Anselm’s next successor for his consecration, touching 
which I have seen this writ of King Henry the First, 


was sent 


directed unto him: 


Henricus Rex Anglie Radulpho Cantuariensi Archi- 
episcopo, salutem: * Mandavit mihi Rex Hibernie per 
breve suum, et burgenses Dublinie, quod elegerunt hune 
Gregorium in episcopum, et eum tibi mittunt conse- 
crandum. Unde tibi mando, ut petitioni eorwm satis- 
faciens, ejus consecrationem sine dilatione ewpleas. 
Teste Ranulpho Cancellario apud Windelsor. 


<* Henry, King of England, to Ralph, Archbishop of 
Canterbury, greeting: The King of Ireland hath in- 
timated unto me by his writ, and the burgesses of 
Dublin, that they have chosen this Gregory for their 
bishop, and send him unto you to be consecrated. 
Wherefore I wish you, that satisfying their request, 
you perform his consecration without delay. Witness, 
Ranulph our Chancellor at Windsor.” 


All the burgesses of Dublin likewise, and the whole assem- 
bly of the clergy, directed their joint letters to the Archbishop 
of Canterbury the same time, wherein, among other things, 
they write thus: ‘ “Know you for verity, that the bishops 


38 Nos et rex noster Murchertachus, et 
episcopus Dofnaldus, et Dermeth dux 
noster frater regis, elegimus hunc presby- 
terum Malchum, Walkelini W intoniensis 
episcopi monachum, nobis sufficientissime 
cognitum, &c. 

89 Ut apud Grecos κελεύω non est sem- 
per δεσποτικιη λέξις, quemadmodum ad 


Iliad. A. notatum est ab Eustathio, p.884 | 
| Ardimache, quia nos nolumus obedire 


et 831, edit. Roman. sed aliquando respon- 





det τῷ ἀξιοῦν καὶ τῷ σημαίνειν" ita et 
vox mando apud Latinos medi etatis 
scriptores, ut apud Vincentium, verbi gra- 
tia, Specul. Historial. lib. xxx. cap. 150, 
Humiliter οἱ mandaverunt, et hoc in 
loco. 

40 Sciatis vos revera, quod episcopi 
Hibernia maximum zelum erga nos ha- 
bent, et maxime ille episcopus qui habitat 


PP 


RELIGION OF THE ANCIENT IRISH. | cHAP. 
of Ireland have great indignation toward us, and that bishop 
most of all that dwelleth at Armagh, because we will not 
obey their ordination, but will always be under your govern- 
ment.” Whereby we may see, that as the Ostmans were 
desirous to sever themselves from the Irish, and to be 
esteemed Normans rather, so the Irish bishops on the other 
side, howsoever they digested in some sort the recourse 
which they had to Lanfranc and Anselm, who were two 
of the most famous men in their times, and with whom 
they themselves were desirous to hold all good correspond- 
ence, yet could they not well brook this continuation of 
their dependence upon a metropolitan of another kingdom, 
which they conceived to be somewhat derogatory to the 
dignity of their own primate. But this jealousy continued 
not long; for this same Gregory being afterwards made 
Archbishop of Dublin, and the bishopricks here settled by 
Johannes Paparo, as well they of Dublin as the others of 
Waterford and Limerick, (for they also had one Patrick 
consecrated bishop unto them by Theobald, Archbishop of 
Canterbury,) did ever after that time cease to have any 
relation unto the see of Canterbury. 

And now to go forward. As the kings and people of 
this land in those elder times kept the nominations of their 
archbishops and bishops in their own hands, and depended 
not upon the Pope’s provisions that way; so do we not 
find by any approved record of antiquity, that any visita- 
tions of the clergy were held in the Pope’s name, much less 
that any indulgences were sought for by our people at his 
hands. For, as for the ‘‘ “Charter of St Patrick,” by some 
intituled de Antiquitate Avalonica, wherem “ἢ Phaganus and 
Deruvianus are said to have purchased “ten” or “ thirty” 
years of indulgences from Pope Eleutherius, and St Patrick 
himself to have procured “twelve” years in his time from 
Pope Celestinus, it might easily be demonstrated, if this 
were a place for it, that it is a mere figment, devised by 


eorum ordinationi, sed semper sub vestro 
dominio esse volumus. MS, ad calcem 
Collectionis Isidori Mercatoris, in Biblio- 
theca Cottoniana. 


42 Tn scriptis recentioribus inveni, quod 
sancti Phaganus et Deruvianus perquisie- 
rant ab Eleutherio Papa, qui eos miserat, 
10 (αἰ. 30) annos indulgentie. Et ego 


41 ChartaS. Patricii, in Gulielmi Malms- 


buriensis libello de Antiquitate Glastoni- | 
| Ibid. 


ensis Ecclesia, MS. 


frater Patricius a pie memorize Celestino 
Papa 12 annos tempore meo acquisivi. 


VIII.] OF THE POPE’S SPIRITUAL JURISDICTION, &c. 595 


the monks of Glastonbury. Neither do I well know what 
credit is to be given unto that straggling sentence which 
I find ascribed unto the same author, “ “If any questions 
do arise in this island, let them be referred to the see 
apostolic:” or that other decree, attributed to Auxilius, 
Patricius, Secundinus, and Benignus: ‘ “*Whensoever any 
cause that is very difficult and unknown unto all the judges 
of the Scottish nations shall arise, it is rightly to be referred 
to the see of the Archbishop of the Irish, to wit, Patrick, 
and to the examination of the prelate thereof. But if there, 
by him and his wise men, a cause of this nature cannot 
easily be made up, we have decreed it shall be sent to the 
see apostolic; that is to say, to the chair of the Apostle 
Peter, which hath the authority of the city of Rome.” Only 
this I will say, that as it is most likely that St Patrick 
had a special regard unto the Church of Rome, from whence 
he was sent for the conversion of this island, so, if 1 my- 
self had lived in his days, for the resolution of a doubtful 
question I should as willingly have listened to the judg- 
ment of the Church of Rome as to the determination of any 
church in the whole world: so reverend an estimation have 
I of the integrity of that Church as it stood in those good 
days. But that St Patrick was of opinion that the Church 
of Rome was sure ever afterward to continue in that good 
estate, and that there was a perpetual privilege annexed 
unto that see that it should never err in judgment, or that 
the Pope’s sentences were always to be held as infallible 
oracles, that will I never believe. Sure I am that my 
countrymen after him were of a far other belief, who were 
so far from submitting themselves in this sort to whatsoever 
should proceed from the see of Rome, that they oftentimes 
stood out against it when they had little cause so to do. 


43 Patricius ait, Si que questiones in | hujus antistitis examinationem recte refe- 
hac insula oriuntur, ad sedem apostoli- | renda. Si vero in illa, cum suis sapienti- 
cam referantur. Wet. Collect. Canonum, | bus, facile sanari non poterit talis causa 
Bibliothece Cottoniane, cujus initium: | predicte negotiationis, ad sedem aposto- 
Synodicorum exemplariorum innumerosi- | licam decrevimus esse mittendam ; id est, 
tatem conspiciens. ad Petri A postoli cathedram, auctoritatem 

44 Quacunque causa valde difficilis ex- | Rome urbis habentem. Hi sunt qui de 
orta fuerit, atque ignota cunctis Scotorum | hoc decreverunt, id est, Auxilius, Patri- 
gentium judiciis, ad cathedram archiepi- | cius, Secundinus, Benignus. Vet. Codex 
scopi Hibernensium, id est, Patricii, atque | Ecclesiae Armachane. 

ΡΟ 





596 RELIGION OF THE ANCIENT IRISH. | CHAP. 
For proof whereof I need to seek no further than to those 
very allegations which have been lately urged for main- 
tenance of the supremacy of the Pope and Church of Rome 
in this country. 

First, Mr Coppinger cometh upon us with this wise 
question: ‘Was not Ireland, among other countries, ab- 
solved from the Pelagian heresy by the Church of Rome, 
as Cesar Baronius writeth?” then he setteth down the copy 
of St Gregory’s “Epistle in answer unto the Irish bishops 
that submitted themselves unto him; and concludeth in the 
end, that ‘‘ the bishops of Ireland, being infected with the 
Pelagian error, sought absolution first of Pelagius the Pope, 
but the same was not effectually done until St Gregory did 
it.” But in all this he doth nothing else but bewray his 
own ignorance; for neither can he shew it in Cesar Baronius, 
or in any other author whatsoever, that the Irish bishops 
did ever seek absolution from Pope Pelagius, or that the 
one had to deal in any business at all with the other. 
Neither yet can he shew, that ever they had to do with 
St Gregory im any matter that did concern the Pelagian 
heresy ; for these be dreams of Coppinger’s own idle head. 
The Epistle of St Gregory dealeth only with the contro- 
versy of the ‘three Chapters,” which were condemned by the 
fifth general Council, whereof Baronius writeth thus: « ‘All 
the bishops that were in Ireland with most earnest study 
rose up jointly for the defence of the three Chapters; and 
when they perceived that the Church of Rome did both 
receive the condemnation of the three Chapters, and strengthen 
the fifth Synod with her consent, they departed from her, 
and clave to the rest of the schismatics that were either in 
Italy or in Afric or in other countries; animated with that 
vain confidence that they did stand for the catholic faith, 


45. Copping. Mnemosynum to the Ca- 
tholics of Ireland, lib. ii. cap. 3. 

46 Gregor. lib. ii. Epist. xx xvi. Indict. 
10. 

47 Ardentissimo studio pro trium capi- 
tulorum defensione, junctis animis omnes 
qui in Hibernia erant episcopi, insurrex- 
ere. Addiderunt et illud nefas, ut cum 
percepissent Romanam ecclesiam «que 
suscepisse trium damnationem capitu- 


lorum, atque suo consensu quintam Syno- 
dum roborasse, ab eadem pariter resilie- 
rint, atque reliquis qui vel in Italia vel in 
Africa aliisve regionibus erant schisma- 
ticis inheserint, fiducia illa vana erecti, 
quod pro fide catholica starent, cum que 
essent in Concilio Chalcedonensi statuta 
defenderent. Baron. Annal. Tom. vit. 
ann, 566, num. 21. 


VIII.] OF THE POPE’S SPIRITUAL JURISDICTION, &c. 597 
while they defended those things that were concluded in the 
Council of Chalcedon.” “And ‘so much the more fixedly,” 
saith he, ‘did they cleave to their error, because whatsoever 
Italy did suffer by commotions of war, by famine or pesti- 
lence, all these unhappy things they thought did therefore 
befall unto it, because it had undertaken to fight for the 
fifth Synod against the Council of Chalcedon.” 

Thus far Baronius, out of whose narration this may be 
collected, that the bishops of Ireland did not take all the 
resolutions of the Church of Rome for undoubted oracles ; 
but when they thought that they had better reason on their 
sides, they preferred the judgment of other churches before 
it. Wherein how peremptory they were when they wrote 
unto St Gregory of the matter, may easily be perceived by 
these parcels of the answer which he returned unto their 
letters: ‘***'The first entry of your epistle hath notified that 
you suffer a grievous persecution ; which persecution indeed, 
when it is not sustained for a reasonable cause, doth profit 
nothing unto salvation.” And “therefore it is very unfit 
that you should glory of that persecution, as you call it, 
by which it is certain you cannot be promoted to everlasting 
rewards.” ‘¢°!And whereas you write, that since that time 
among other provinces Italy hath been most afflicted, you 
ought not to object that unto it as a reproach, because it is 
written, Whom the Lord loveth he chasteneth, and scourgeth 
every son that he receiveth... Then having spoken of the 
book that Pope Pelagius did write of this controversy, which 
indeed was penned by Gregory himself, he addeth: ‘ “If 
after the reading of this book you will persist in that de- 


48 Sed eo fixius inherent errori, cum 
quecunque Italia passa sit belloram mo- 
tibus, fame, vel pestilentia, ea ex causa illi 
cuncta infausta accidisse putarent, quod 
pro quinta Synodo adversus Chalcedonense 
Concilium prelium suscepisset. Ibid. 

49 Prima itaque epistole vestrz frons 
gravem vos pati persecutionem: innotuwit. 
Quz quidem persecutio dum non rationa- 
biliter sustinetur, nequaquam proficit ad 
salutem. Gregor. Regest. lib. ii. Epist. 
XXXVI. 

5° Dum igitur ita sit, incongruum nimis 
est de ea vos, quam dicitis, persecutione 


gloriari, per quam vos constat ad eterna 
premia minime provehi. Ibid. 

51 @uod autem scribitis, quia ex illo 
tempore inter alias provincias maxime 
flagelletur Italia, non hoc ad ejus debetis 
intorquere opprobrium, quoniam scriptum 
est, Quem diligit Dominus castigat, fla- 
gellat autem omnem filium quem recipit. 
Ibid. 

52 Porro autem si post hujus libri lec- 
tionem in ea, qua estis, volueritis delibera- 
tione persistere, sine dubio non rationi 
operam, sed obstinationi vos dare mon- 


stratis. Ibid. 


D968 RELIGION OF THE ANCIENT IRISH. [omar. 
liberation wherein now you are, without doubt you shew 
that you give yourselves to be ruled not by reason, but 
by obstinacy.” By all which you may see, what credit is 
to be given unto the man who would bear us in hand, that 
this epistle of St Gregory was sent as an answer unto the 
bishops of Ireland that did submit themselves unto him; 
whereas, to say nothing of the “copies wherein this epistle 
is noted to have been written to the bishops of Iberia, and 
not in Hibernia, the least argument of any submission doth 
not appear in any part of that epistle, but the whole course 
of it doth clearly manifest the flat contrary. 

In the next place steppeth forth Osullevan Beare, who, 
in his Catholic History of Ireland, would have us take 
knowledge of this, that ‘when the Irish doctors did not 
agree together upon great questions of faith, or did hear 
of any new doctrine brought from abroad, they were wont 
to consult with the Bishop of Rome, the oracle of truth.” 
That they consulted with the Bishop of Rome when diffi- 
cult questions did arise, we easily grant; but that they 
thought they were bound in conscience to stand to his 
judgment, whatsoever it should be, and to entertain all his 
resolutions as certain “oracles of truth,” is the point that 
we would fain see proved. For this he telleth us, that 
«ς when questions and disputations did arise here concern- 
ing the time of Easter and the Pelagian heresy, the doctors 
of Ireland referred the matter unto the see apostolic. Where- 
upon the error of Pelagius is reported to have found no 
patron or maintainer in Ireland, and the common course of 
celebrating Easter was embraced both by the northern Irish 


53 Vide Roman. Correct. in Gratian. de 
Consecrat. Distinct. tv. cap. 144, 4b an- 
tiqua. 

54 Quando vero doctores Ibernici de 


apostolicam retulerunt. Ac ita miseri 
Pelagii error nullum in Ibernia patronum 
vel assertorem invenisse fertur, vel insula 
aditu interclusus, vel ab ea protinus ex- 


gravibus fidei questionibus minime con- 
sentiebant, vel aliquid novi dogmatis 
peregre allati audiebant, soliti erant Ro- 
manum Pontificem veritatis oraculum 
consulere. Philip Osullevan. Bear. Hist. 
Catholic. Ibern. Tom. 1. lib. iv. cap. 6. 

55 Namque de tempore agendi paschatis 
solennia, de quo aliz quoque catholice 
gentes sepe ambigerunt, et de Pelagiana 
heresi ubi fuit in questionem disputatio- 
nemque deducta, doctores Iberni ad sedem 


plosus, ubi contagiosam faciem aperuit, 
seseque cognoscendum prebuit; et ratio 
communis et ab ecclesia usitata celebrandi 
redivivi Domini festum ab Australibus 
Ibernis fuit semper observata, et a Sep- 
tentrionalibus quoque et Pictis et Britoni- 
bus, qui doctoribus Ibernis fidem accepe- 
runt, amplexa, ubi ecclesia Romane ritum 
cognoverunt. Quod ex apostolicarum 
literarum duplici capite a Beda relato non 
obscure constat. Ibid. 


VIII.| OF THE POPE’S SPIRITUAL JURISDICTION, &c. 599 


and by the Picts and Britons, as soon as they understood 
the rite of the Roman Church. Which,” saith he, ‘* doth 
not obscurely appear by the two heads of the Apostolic 
Letters related by Bede, lib. 11. cap. 19.” 

But that those Apostolic Letters, as he calleth them, 
had that success which he talketh of, appeareth neither 
plainly nor obscurely by Bede, or any other authority what- 
soever. ‘* The error of Pelagius,” saith he, ‘is reported 
to have found no patron or maintainer in Ireland.” But 
who is he that reporteth so beside Philip Osullevan? a 
worthy author to ground a report of antiquity upon, who, 
in relating the matters that fell out in his own time, dis- 
covereth himself to be as egregious a liar as any, I verily 
think, that this day breatheth in Christendom! ‘The Apostolic 
Letters he speaketh of were written, as before hath been 
touched, in the year of our Lord 639, during the vacancy 
of the Roman see upon the death of Severinus. Our coun- 
tryman Kilianus repaired to Rome forty-seven years after 
that, and was ordained bishop there by Pope Conon, in the 
year 686. The reason of his coming thither is thus laid 
down by Egilwardus, or whoever else was the author of 
his Life: ‘**For Ireland had been of old defiled with the 
Pelagian heresy, and condemned by the apostolical censure, 
which could not be loosed but by the Roman judgment.” 
If this be true, then that is false which Osullevan reporteth 
of the effect of his Apostolical Epistle, that it did so pre- 
sently quash the Pelagian heresy, as it durst not once peep 
up within this island. 


CHAPTER IX. 


OF THE CONTROVERSY WHICH THE BRITONS, PICTS, AND IRISH 
MAINTAINED AGAINST THE CHURCH OF ROME TOUCHING 
THE CELEBRATION OF EASTER. 


Tue difference betwixt the Romans and the Irish in 
the celebration of Easter consisteth in this: The Romans 
kept the memorial of our Lord’s resurrection upon that 


°° Hibernia siquidem olim Pelagiana | ra damnata, que nisi Romano judicio solvi 


feedata fuerat heresi, apostolicaque censu- | non poterat. Auctor antiqu, Vit. Kilian. 


600 RELIGION OF THE ANCIENT IRISH. [cuar. 
Sunday which fell betwixt the 15th and the 2ist day of 
the moon (both terms included) next after the 2ist day of 
March, which they accounted to be the seat of the vernal 
equinoctium, that is to say, that time of the spring wherein 
the day and the night were of an equal length. And in 
reckoning the age of the moon they followed the Alexandrian 
cycle of nineteen years, (whence our golden number had its 
original), as it was explained unto them by Dionysius 
Exiguus; which is the account that is still observed, not 
only in the Church of England, but also among all the 
Christians of Greece, Russia, Asia, Egypt, and Ethiopia, 
and was, since the time that I myself was born, generally 
received in all Christendom, until the late change of the 
calendar was made by Pope Gregory the Thirteenth. The 
northern Irish and Scottish, together with the Picts, ob- 
served the custom of the Britons, 'keeping their Easter 
upon the Sunday that fell betwixt the 14th and the 20th 
day of the moon; and following in their account thereof, 
not the nineteen years’ computation of Anatolius, “but Sul- 
picius Severus’s circle of eighty-four years. For howsoever 
they extolled Anatolius *for appointing, as they supposed, 
the bounds of Easter betwixt the 14th and the 20th day of 
the moon; yet Wilfrid, in the Synod of Strenshal, chargeth 
them utterly to have rejected his cycle of nineteen years: 
from which, therefore, Cummianus draweth an argument 
against them, that ‘* *they can never come to the true account 
of Easter who observe the cycle of eighty-four years.” 

To reduce the Irish unto conformity with the Church 
of Rome in this point, Pope Honorius, the first of that 


name, directed his letters unto them, ‘°exhorting them 


Domnonios, inter 
num 44, 

3 Bed. Hist. lib. iii. cap. 3 et 25. Vide 
Dionysii Petavii Notas in Epiphan. p. 194, 
195. 


1 Non enim pasche diem Dominicum 
suo tempore, sed a decima quarta usque 
ad vicesimam lunam observabant. Que 
computatio 84 annorum circulo continetur. 
Bed. Hist. lib. ii. cap. 2. 


Epistolas Bonifacii, 


2 Porro isti secundum decennem no- 
vemque Anatolii computatum, aut potius 
juxta Sulpicii Severini regulam, qui 84 
annorum cursum descripsit, 14 luna cum 
Judeis paschale sacramentum celebrant, 
cum neutrum ecclesie Romane Pontifices 
ad perfectam calculi rationem sequantur. 
Aldelm, Epist. ad Geruntium Regem et 


* Ad veram pasche rationem nunquam 
pervenire eos, qui cyclum 84 annorum ob- 
servant. Cummian. Epist. ad Segienum 
Abbat. de Disputatione Lune, MS. in 
Bibliothec. Cottonian. 

5. Exhortans, ne paucitatem suam, in 
extremis terre finibus constitutam, sapi- 
entiorem antiquis sive modernis, que per 


rx] OF THE CELEBRATION OF EASTER. 601 


that they would not esteem their own paucity, seated in 
the utmost borders of the earth, more wise than the ancient 
or modern Churches of Christ through the whole world, 
and that they would not celebrate another Easter contrary 
to the paschal computations and the synodal decrees of the 
bishops of the whole world.” And shortly after the clergy 
of Rome, as we have said, upon the death of Severinus, 
wrote other letters unto them to the same effect. Now, 
where Osullevan avoucheth that ‘‘ the common custom used 
by the Church in celebrating the feast of the Lord’s Resur- 
rection was always observed by the southern Irish,” and 
now ‘‘embraced also by the northern, together with the 
Picts and Britons, who received the faith from Irish doctors, 
when they had knowledge given them of the rite of the 
Church of Rome;” in all this, according to his common 
wont, he speaketh never a true word. For neither did the 
southern Irish always observe the celebration of Easter com- 
monly received abroad; neither did the northern Irish, nor 
the Picts, nor the Britons, many years after this admo- 
nition given by the Church of Rome, admit that observation 
among them: to speak nothing of his folly in saying that 
the Britons received the faith from the Irish, when the con- 
trary is so well known, that the Irish rather received the 
same from the ° Britons. 

That the common custom of celebrating the time of 
Easter was not always observed by the southern Irish, may 
appear by those words of Bede, in the third book of his history, 
and the third chapter: Porro gentes Scottorum, que im au- 
stralibus Hibernie insule partibus morabantur, jamdudum 
ad admonitionem apostolice sedis antistitis pascha canonico 
ritu observare didicerunt. For if, as this place clearly proveth, 
‘the nations of the Scots that dwelt in the southern parts 
of Ireland did learn to observe Easter after the canonical 
manner, upon the admonition of the Bishop of Rome,” 
it is evident that before that admonition they did observe 
it after another manner. The word jamduwdwm, which Bede 
here useth, is taken among authors oftentimes in contrary 
senses, elther to signify ‘‘ a great while since,” or else, ** but 


orbem terre erant, Christi ecclesiis «sti- | ficum aliud pascha celebrarent. Bed. 
marent ; neve contra paschales computos, | Hist. lib. ii. cap. 19. 
et decreta synodalium totius orbis ponti- § St Patrick and his followers. 


602 RELIGION OF THE ANCIENT IRISH. [ cHAP. 


lately” or ‘* erewhile.” In the former sense it must be here 
taken, if it have relation to the time wherein Bede did 
write his book; and in the latter also it may be taken, if 
it be referred to the time whereof he treateth, which is the 
more likely opinion, namely, to the coming of Bishop 
Aidan into England; which fell out about half a year after 
that Honorius had sent his admonitory letters to the Irish: 
who, as he was the first Bishop of Rome we can read of 
that admonished them to reform their rite of keeping the 
time of Easter; so that the Irish also, much about the same 
time, conformed themselves herein to the Roman usage, may 
thus be manifested. 

When Bishop Aidan came into England from the island 
Hy, now called Y-Colum-kille, ‘the College of Monks there 
was governed by Segenius, who, in the ‘inscription of the 
epistle of the clergy of Rome sent unto the Irish, is called 
Segianus. Now there is yet extant, in Sir Robert Cotton’s 
worthy library, an epistle of Cummianus directed to this 
Segienus, (for so is his name there written,) Abbot of Y-Co- 
lum-kille, wherein he plainly declareth that the great cycle 
of 532 years, and the Roman use of celebrating the time of 
Easter according to the same, was then newly brought in 
into this country. ‘‘ °For the first year,” saith he, ““ wherein 
the cycle of 532 years began to be observed by our men, 
I received it not, but held my peace, daring neither to com- 
mend it nor to dispraise it.” That year being past, he saith 
he consulted with the ancients, who were the successors of 
Bishop Ailbeus, Queranus Coloniensis, Brendinus, Necessa- 
nus, and Lugidus; who being gathered together in Campo- 
lene, concluded to celebrate Easter the year following together 
with the universal Church. <‘ ' But not long after,” saith he, 
“there arose up a certain whited wall, pretending to keep 
the tradition of the elders, which did not make both one, but 
divided them, and made void in part that which was pro- 


7 Bed. Hist. lib. iii. cap. 5. 10 Sed non post multum surrexit qui- 

8 Td. lib. ii. cap. 19. ‘dam paries dealbatus, traditionem senio- 

° Ego enim primo anno quo cyclus | rum servare se simulans; qui utraque non 
532 annorum a nostris celebrari orsus est, | fecit unum, sed divisit, et irritum ex parte 
non suscepi, sed silui, nec laudare necvitu- | fecit quod promissum est; quem Domi- 
perare ausus. Cummian. Epist. ad Se- | nus, ut spero, percutiet quoquo modo yo- 
gienum, luerit. Ibid, 


IX. | OF THE ‘CELEBRATION OF EASTER. 603 
mised; whom the Lord, as I hope, will smite in whatsoever 
manner he pleaseth.” 

To this argument, drawn from “ the tradition of the 
elders,” he maketh answer, that ‘''they did simply and 
faithfully observe that which they knew to be best in their 
days, without the fault of any contradiction or animosity, 
and did so recommend it to their posterity ;” and opposeth 
thereunto “ the unanimous rule of the universal Catholic 
Church,” deeming this to be a very harsh conclusion: 
“13 Rome erreth, Jerusalem erreth, Alexandria erreth, An- 
tioch erreth, the whole world erreth; the Scottish only and 
the Britons do alone hold the right.” But especially he 
urgeth the authority of the first of these patriarchal sees, 
which now, since the advancement thereof by the Emperor 
Phocas, began to be admired by the inhabitants of the earth, 
as ** the place which God had chosen; whereunto, if greater 
causes did arise, recourse was to be had, according to the 
synodical decree, as unto the head of cities.” And therefore 
he saith. that they sent some unto Rome; who, returning 
back in the third year, informed them that they met there 
with a Grecian, and an Hebrew, and a Scythian, and an 
Egyptian, in one lodging; and that they all, and the whole 
world too, did keep their Easter at the same time, when 
the Irish were disjoined from them by the space of a whole 
“month. “And we have proved,” saith Cummianus, 
“ς that the virtue of God was in the relics of the holy martyrs 
and the Scriptures which they brought with them; for we 
saw with our eyes a maid altogether blind opening her eyes 
at these relics, and a man sick of the palsy walking, and many 
devils cast out.” Thus far he. 

The northern Irish and Albanian Scottish, on the other 


11 Seniores vero, quos in velamine re- 
pulsionis habetis, quod optimum in diebus 
suis esse noverunt, simpliciter et fideliter 
sine culpa contradictionis ullius et animo- 
sitatis observaverunt, et suis posteris sic 
mandaverunt. Ibid. 

12 Universalis ecclesia Catholice una- 
nimem regulam. Ibid. 

13 Roma errat, Hierosolyma errat, Alex- 
andria errat, Antiochia errat, totus mun- 
dus errat ; soli tantum Scoti et Britones 
rectum sapiunt. Ibid. 


14. This seemeth to have fallen out 
either in the year 634 or 645, wherein 
Easter was solemnised at Rome the 24th 
day of April; and it appeareth by our 
Annals, that Segenius was Abbot of 
Y-Colum-kille from the year 624 until 
652. 


15 Vidimus oculis nostris puellam cc- 
cam omnino ad has relliquias oculos ape- 
rientem, et paralyticum ambulantem, et 
multa demonia ejecta. Cummian. 


604 RELIGION OF THE ANCIENT IRISH. [cuar. 
side, made little reckoning of the authority either of the 
Bishop or of the Church of Rome. And _ therefore Bede, 
speaking of Oswy, King of Northumberland, saith that 
“¢ notwithstanding he was brought up by the Scottish, yet 
he understood that the Roman was the Catholic and Apostolic 
Church,” or, “that the Roman Church was Catholic and Apo- 
stolic,” intimating thereby that the Scottish, among whom 
he received his education, were of another mind. And long 
before that, Laurentius, Mellitus, and Justus, who were sent 
into England by Pope Gregory to assist Austin, in a letter 
which they sent unto the ‘ Scots that did inhabit Ireland,” 
(so Bede writeth,) complained of the distaste given unto them 
by their countrymen in this manner: ‘“ !?We knew the 
Britons; we thought that the Scots were better than they ; 
but we learned by Bishop Daganus coming into this island, 
and Abbot Columbanus coming into France, that the Scots 
did differ nothing from the Britons in their conversation : 
for Daganus the bishop coming unto us, would not take 
meat with us, no, not so much as in the same lodging wherein 
we did eat.” 

And as for miracles, we find them as rife among them 
that were opposite to the Roman tradition, as upon the other 
side. If you doubt it, read what Bede hath written of 
Bishop Aidan, “who of what merit he was, the inward 
Judge hath taught even by the tokens of miracles,” saith 
he, and Adamnanus of the life of St Colme or Colum-kille. 
Whereupon Bishop Colman, in the Synod at Strenshal, frameth 
this conclusion: ‘* 115. it to be believed that Colme, our most 


reverend Father, and his successors, men beloved of God, 


16 Tntellexerat enim veraciter Oswi, 
quamvis educatus a Scotis, quia Romana 
esset catholica et apostolica ecclesia. Bed. 
Hist. lib. 111. cap. 29. 

17 Sed cognoscentes Britones, Scottos 
meliores putavimus. Scottos vero per 
Daganum episcopum in hance insulam, 
et Columbanum abbatem in Gallias veni- 
entem, nihil discrepare a Britonibus in 
conversatione didicimus. Nam 
Daganus episcopus ad nos veniens, non 
solum cibum nobiscum, sed nec in eodem 
hospitio quo vescebamur, sumere voluit. 
Laurent. Epist. apud Bed. lib. ii. 
cap. 4. 


eorum 





8 Qui cujus meriti fuerit, etiam mira- 
culorum signis internus arbiter edocuit. 
Bed. Hist. lib. iii. cap. 15. It. 16 and 17. 

‘9 Numquid reverendissimum patrem 
nostrum Columbam et successores ejus,, 
viros Deo dilectos, qui eodem mode 
pascha fecerunt, divinis paginis contra- 
ria sapuisse vel egisse credendum est ? 
cum plurimi fuerint in eis, quorum sanc- 
titati ceelesti signa et virtutum que fece- 
runt miracula testimonium prebuerunt ; 
quos ut ipse sanctos esse non dubitans 
semper eorum vitam, mores et disciplinam 
sequi non desisto. Colman. apud Bed. 
Hist. lib. iii. cap. 29. 


15] OF THE CELEBRATION OF EASTER. 605 


which observed Easter in the same manner that we do, did 
hold or do that which was contrary to the holy Scriptures ἢ 
seeing there were very many among them, to whose heavenly 
holiness the signs and miracles which they did bare testi- 
mony; whom nothing doubting to be saints, I desist not to 
follow evermore their life, manners, and discipline.” What 
Wilfrid replied to this, may be seen in Bede. That which 
I much wonder at, among the many wonderful things related 
of St Colme by Adamnanus, is this, that where he saith, 
that this saint, during the time of his abode in the abbey 
of Clone, now called Clonmacnosh, did, “ **by the revelation 
of the Holy Ghost, prophesy of that discord which after 
many days arose among the churches of Scotland (or Ireland) 
for the diversity of the feast of Easter;” yet he telleth us 
not that the Holy Ghost revealed unto him that he himself, 
whose example animated his followers to stand more stiffly 
herein against the Roman rite, was in the wrong, and ought 
to conform his judgment to the tradition of the churches 
abroad; as if the Holy Ghost did not much care whether 
of both sides should carry the matter away in this contro- 
versy ; for which, if you please, you shall hear a very pretty 
tale out of an old legend, concerning this same discord 
whereof St Colme is said to have prophesied. 

‘**1Upon a certain time,” saith my author, ‘‘ there was 
a great council of the people of Ireland in the White-field, 
among whom there was contention about the order of Easter : 
for Lasreanus, the abbot of the monastery of Leighlin, unto 
whom there were subject a thousand and five hundred monks, 
defended the new order that lately came from Rome, but 
others defended the old.” This Lasreanus or Lazerianus 
is the man who in other legends, of no other credit than 
this we now have in hand, is reported to have been the 
Bishop of Rome’s legate in Ireland, and is commonly 
accounted to have been the first Bishop of the church of 
Leighlin. His principal antagonist at this meeting was 


20 Revelante Spiritu Sancto prophetavit | albo, inter quos erat contentio circa 
de illa que post dies multos ob diversita- | ordinem pasche ; Lasreanus enim, abbas 
tem paschalis festi orta est inter Scotia | monasterii Leighlinne, cui suberant mille 
ecclesias discordia. Adamnan. Vit. Co- | quingenti monachi, novum ordinem de- 
lumb. lib. i. cap. 3. fendebat qui nuper de Roma venit; alii 

21 Quodam tempore erat magnum con- | vero veterem defendebant. Vit.S. Munne 
cilium populorum Hibernie in campo | Abbatis MS, 


606 RELIGION OF THE ANCIENT IRISH. | CHAP. 
one Munna, founder of the monastery which from him was 
called Teach-munna, that is, the house of Munna, in the 
bishoprick of Meath; who would needs bring this question 
to the same kind of trial here, that Austin the monk is said 
to have done in England. In defence of the Roman order, 
Bede telleth us that Austin made this motion to the British 
bishops for a final conclusion of the business: ‘* Let us be- 
seech God, which maketh men to dwell of one mind together in 
their father’s house, that he will vouchsafe by some heavenly 
signs to make known unto us what tradition is to be followed, 
and by what way we may hasten to the entry of his kingdom. 
Let some sick man be brought hither; and by whose prayers 
he shall be cured, let his faith and working be believed to be 
acceptable unto God, and to be followed by all men.” 

Now Munna, who stood in defence of the order formerly 
used by the British and Irish, maketh a more liberal proffer 
in this kind, and leaveth Lasreanus to his choice: ‘‘ * Let us 
dispute briefly,” saith he, ‘* but in the name of God let us 
give judgment. Three things are given to thy choice, Las- 
reanus. Two books shall be cast into the fire, a book of 
the old order and of the new, that we may see whether of 
them both shall be freed from the fire. Or let two monks, 
one of mine and another of thine, be shut up into one house, 
and let the house be burnt, and we shall see which of them 
will escape untouched of the fire. Or let us go unto the 
grave of a just monk that is dead, and raise him up again, 
and let him tell us after what order we ought to celebrate 
Easter this year.” But Lasreanus, being wiser than so, 
refused to put so great a matter to that hazard, and there- 
fore returned this grave answer unto Munna, if all be true 
that is in the legend: “**We will not go unto thy judg- 


22 QObsecremus Deum, qui habitare | 


fecit unanimes in domo patris sui, ut ipse 
nobis insinuare celestibus signis dignetur, 
que sequenda traditio, quibus sit viis ad 
ingressum regni illius properandum. Ad- 
ducatur aliquis eger; et per cujus preces 
fuerit curatus, hujus fides et operatio Deo 
devota atque omnibus sequenda credatur. 
Bed. Hist. lib. ii. cap. 2. 

23 Breviter disputemus ; sed in nomine 
Domini agamusjudicium. Tres optiones 
dantur tibi, Lasreane. Duo libri in ignem 





mittentur, liber veteris ordinis et novi; 
ut videamus quis eorum de igne libera- 
bitur. Vel duo monachi, unus meus, alter 
tuus, in unam domum recludantur, et 
domus comburatur, et videbimus quis 
ex 115 evadat intactus igne. Aut eamus 
ad sepulchrum mortui justi monachi, et 
resuscitemus eum, et indicet nobis quo 
ordine debemus hoc anno pascha celebrare. 
Vit. S. Munne. 

24 Non ibimus ad judicium tuum, quo- 


' niam scimus quod pro magnitudine la- 


1x. | OF THE CELEBRATION OF EASTER. 
ment, because we know that for the greatness of thy labour 
and holiness, if thou shouldest bid that Mount Marge should 
be changed into the place of the White-field, and the White- 
field into the place of Mount Marge, God would presently 
do this for thy sake.” So prodigal do some make Ged to 
be of miracles, and in a manner careless how they should 
fall; as if in the dispensing of them he did respect the 
gracing of persons rather than of causes. 

In what year this Council of the White-field was held 
is not certainly known, nor yet whether St Munna be that 
“ἐ whited wall” of whom we heard Cummianus complain. The 
Synod of Strenshal, before-mentioned, was assembled long 
after at Whitby, called by the Saxons Streansheal, in York- 
shire, the “year of our Lord 664, for the decision of the 
same question. Concerning which, in the Life of Wilfrid, 
(written by one Addi an acquaintance of his, surnamed 
Stephen, at the commandment of Acca, who in the time of 
Bede was Bishop of Hangustald, or Hexham, in Northum- 
berland), we read thus: “‘* Upon a certain time, in the days 
of Colman, metropolitan Bishop of the city of York, Oswi 
and Alhfrid his son being kings, the abbots and_ priests, 
and all the degrees of ecclesiastical orders, meeting together 
at the monastery which is called Streansheal, in the presence 
of Hilde, the most godly mother of that abbey, in presence 


boris tui et sanctitatis, si diceres ut mons 
Marge commutaretur in locum campi albi 
et campus albus in locum montis Marge, 
hoc propter te Deus statim faceret. Ibid. 

25 Bed. Hist. lib. iii. cap. 26. 

26 Quodam tempore in diebus Colmanni 
Eborace civitatis episcopi metropolitani, 
regnantibus Oswi et Alhfrido filio ejus, 
abbates et presbyteri omnesque ecclesi- 
astice discipline gradus simul in unum 
convenientes, in cenobio que Streansheal 
dicitur; presente sanctimoniale matre 
piissima Hilde, presentibus quoque re- 
gibus et duobus Colmanno et gilberhto 
episcopis, de paschali ratione conquire- 
bant, quid esset rectissimum, utrum more 
Brittonum et Scottorum omnisque aqui- 
lonalis partis axtv. Luna dominica die 
veniente usque ad xx1t. (/eg. xx.) pas- 
cha agendum ; an melius sit ratione sedis 


apostolic, a xv. Luna usque XXt. pas- | 





chalem dominicam celebrandam. Tem- 
pus datum est Colmanno episcopo pri- 
mum, utdignum erat, audientibus cunctis 
reddere rationem. Ile autem intrepida 
mente respondens dixit, Patres nostri et an- 
tecessores eorum manifeste Spiritu Sancto 
inspirati, ut erat Columcille, xtv. Luna 
die Dominica pascha celebrandum sanxe- 
runt; exemplum tenentes Johannis Apo- 
stoli et Evangelist, qui supra pectus 
Domini in cena recubuit, et Amator Do- 
mini dicebatur. Ile x1v. Luna pascha 
celebravit; et nos, sicut discipuli ejus 
Polycarpus et alii celebramus ; nec hoc 
audemus pro patribus (fort. partibus) 
nostris, nec volumus mutare. Stephanus 
Presbyter (qui et Addi, apud Bedam, 
Hist. lib. iv. cap. 2.) in Vita Wilfrid. 
cap. 10. MS. in Bibliotheca Sarisburien- 
sis Ecclesie, et D. Roberti Cottoni. 


608 RELIGION OF THE ANCIENT IRISH. | CHAP. 
also of the kings and the two bishops Colman and A gel- 
berht, enquiry was made touching the observation of Easter, 
what was most right to be held; whether Easter should be 
kept according to the custom of the Britons and the Scots, 
and all the northern part, upon the Lord’s day that came 
from the 14th day of the Moon until the 20th, or whether 
it were better that Easter Sunday should be celebrated from 
the 15th day of the Moon until the 21st, after the manner 
of the see apostolic. ‘Time was given unto Bishop Colman, 
in the first place, as it was fit, to deliver his reason in the 
audience of all; who with an undaunted mind made his 
answer, and said, Our fathers and their predecessors, who 
were manifestly inspired by the Holy Ghost, as Colum-kille 
was, did ordain that Easter should be celebrated upon the 
Lord’s day that fell upon the 14th Moon; following the 
example of John the Apostle and Evangelist, who leaned 
upon the breast of our Lord at his last Supper, and was 
called the lover of the Lord. He celebrated Easter upon 
the 14th day of the Moon, and we with the same confidence 
celebrate the same, as his disciples Polycarpus and others 
did ; neither dare we, for our parts, neither will we, change 
this.” 

Bede relateth his speech thus: ‘ This Easter which 
I use to observe I received from my Elders, who did send 
me bishop hither; which all our Fathers, men beloved of 
God, are known to have celebrated after the same manner: 
which that it may not seem unto any to be contemned and 
rejected, it is the same which the blessed Evangelist John, 
the disciple specially beloved by our Lord, with all the 
churches which he did oversee, is read to have celebrated.” 
Fridegodus, who wrote the Life of Wilfrid at the command 
of Odo, Archbishop of Canterbury, expresseth the same in 


verse, after this manner : 


*SNos seriem patriam, non frivola scripta tenemus, 
Discipulo 39 Eusebii Polyearpo dante Johannis. 


cum 


27 Pascha hoc quod agere soleo, a majo- 
ribus meis accepi, qui me huc episcopum 
miserunt ; quod omnes patres nostri viri 
Deo dilecti eodem modo celebrasse nos- 
cuntur. Quod ne cui contemnendum et 
reprobandum esse videatur, ipsum est 
quod beatus Johannes Evangelista, disci- 


pulus specialiter Domino dilectus, 
omnibus quibus preerat ecclesiis, cele- 
brasse legitur. Colman. apud Bedam, 
Hist. lib. iii. cap. 25. 
38. Fridegod. Vit. Wilfrid. MS. in Bib- 
liothec. Cottonian. 
29 i, Sancti vel Beati. 


5 
1x. } OF THE CELEBRATION OF EASTER. 609 
Ille etenim bis septenze sub tempore Phoebe 
Sanctum preefixit nobis fore Pascha colendum, 


Atque nefas dixit, si quis contraria sentit. 


On the contrary side Wilfrid objected unto Colman and _ his 
clerks of Ireland, that they with their complices, the Picts 
and the Britons, ‘‘ out of the two utmost isles, and those 
not whole neither, did with a foolish labour fight against 
the whole world.” “ * And if that Columb of yours,” saith 
he, ‘* yea, and ours also if he were Christ’s, was holy and 
powerful in virtues, could he be preferred before the most 
blessed prince of the Apostles? unto whom the Lord said, 
Thou art Peter, and upon this rock will I build my Church, 
and the gates of hell shall not prevail against it; and I 
will give unto thee the keys of the kingdom of heaven.” 
Which last words wrought much upon the simplicity of 
King Oswy, who feared that “when he should “ come to 
the doors of the kingdom of heaven, there would be none to 
open, if he were displeased who was proved to keep the 
keys;” but prevailed nothing with Bishop Colman, who 
‘«*for the fear of his country,” as Stephen in the life of 
Wilfrid writeth, ‘‘ contemned the tonsure and the obser- 
vation of Easter” used by the Romans; and “ * taking 
with him such as would follow him, that is te say, such as 
would not receive the Catholic Easter and the tonsure of 
the crown, (for of that also there was then no small question,). 
returned back again into Scotland.” 


celorum, non sit qui reseret, averso illo 
qui claves tenere probatur. Ibid. 

38. Tonsuram et pasche rationem prop- 
ter timorem patrie sue contempsit. Steph. 
Presbyter in Vit. Wilfrid. cap. 10. 

34 Colman videns spretam suam doc- 
trinam, sectamque esse despectam; as- 


%0 Cum quibus de duabus ultimis oce- 
ani insulis, his non totis, contra totum 
orbem stulto labore pugnant. Wilfrid. 
apud Bed. lib. 111, cap. 25. 

31 Et si sanctus erat aut potens virtuti- 
bus ille Columba vester, imo et noster si 
Christi erat, num preferri potuit beatis- 


simo apostolorum principi ? cui Dominus 
ait, Tu es Petrus, et super hance petram 
zdificabo ecclesiam meam, et porte inferi 
non prevalebunt adversus eam; et tibi 
dabo claves regni celorum. Ibid. 


82 Ne forte me adveniente ad fores regni 





sumptis his qui se sequi voluerunt, id est, 
qui pascha Catholicum et tonsuram coro- 
nz, nam et de hoc questio non minima 
erat, recipere nolebant, in Scotiam regres- 
susest. Bed. Hist. lib. iii. cap. 26. Vide 
etiam lib. iv. cap. 4. 


QQ 


010 RELIGION OF THE ANCIENT IRISH. [cuar 


CHAPTER X. 


OF THE WEIGHT 


THAT THE OPPOSITION BETWIXT THE ROMAN PARTY 
AND THAT OF THE BRITISH AND SCOTTISH GREW UNTO, AND THE 
ABATEMENT THEREOF IN TIME; AND HOW THE DOCTORS OF THE 


SCOTTISH AND IRISH SIDE HAVE BEEN EVER ACCOUNTED MOST EMINENT 
MEN IN THE CATHOLIC CHURCH, NOTWITHSTANDING THEIR DISUNION 
FROM THE BISHOP OF ROME. 


In Colman’s room Wilfrid was chosen Archbishop of 
York, who had learned at Rome, from Archdeacon Boniface, 
“ς 1{πὴ6 course of Easter, which the schismatics of Britain 
and Ireland did not know;” (so go the words of Stephen, 
the ancient writer of his life;) and afterwards did brag 
‘*?that he was the first which did teach the true Easter 
in Northumberland, having cast out the Scots, which did 
ordain the ecclesiastical songs to be parted on sides, and 
which did command St Benet’s rule to be observed by 
monks.” But when he was named to the archbishoprick, 
*he refused it at the first, as William of Malmesbury 
relateth, ‘* lest he should receive his consecration from the 
Scottish Bishops, or from such as the Scots had ordained, 
whose communion the Apostolic See had rejected.” The 
speech which he used to this purpose unto the kings that 
had chosen him, is thus laid down by Stephen the writer 
of his life: “*O my honourable lords the kings, it is 


1 Paschalem rationem, quam schisma- 
tici Brtannie et Hiberniz non cognove- | 
runt, et alias multas ecclesiastice disci- 
pline regulas Bonifacius archidiaconus 


naverunt, consecrationem susciperet, quo- 
rum communionem sedes aspernaretur 
apostolica. Id. ibid. 

* O domini venerabiles reges, omnibus 


quasi proprio filio suo diligenter dictavit. 
Steph. Presb. Vit. Wilf. cap.5. See also 
Bed. lib. v. cap. 20. 

2 Se primum fuisse qui verum pascha 
in Northumbria Scotis ejectis docuerit, 
qui cantus ecclesiasticos antiphonatim in- 
stituerit, qui sanctissimi Benedicti regu- 
lam a monachis observari jusserit. Guli- 
elm. Malmesbur. lib. iii. de Gest. Pontific. 
Angl. 

* Sed perstitit ille negare, ne ab epis- 
copis Scottis, vel ab iis quos Scotti ordi- 








modis nobis necessarium est provide con- 
siderare, quomodo cum’ electione vestra, 
sine accusatione catholicorum virorum, ad 
gradum episcopalem cum Dei adjutorio 
venire valeam. Sunt enim hic in Britan- 
nia multi episcopi, quorum nullum meum 
est accusare, quamvis veraciter sciam, 
quod aut quatuordecim anni sunt, ut 
Britones et Scoti ab illis sunt ordinati, 
quos nec apostolica sedes in communio- 
nem recepit, neque eos qui schismaticis 
consentiunt. Et ideo in mea humilitate 


Στὴ OF THE OPPOSITION TO THE ROMAN PARTY. 011 


necessary for us by all means providently to consider how 
with your election I may, by the help of God, come to the 
degree of a bishop without the accusation of Catholic men. 
For there be many bishops here in Britain, none of whom 
it is my part to accuse, ordained within these fourteen years 
by the Britons and Scots, whom neither the See Apostolic 
hath received into her communion, nor yet such as consent 
with the schismatics. And therefore in my humility I 
request of you, that you would send me with your warrant 
beyond the sea into the country of France, where many 
Catholic bishops are to be had; that without any contro- 
versy of the Apostolic See I may be counted meet, though 
unworthy, to receive the degree of a bishop.” 

While ’Wilfrid protracted time beyond the seas, King 
Oswy, led by the advice of the Quartadecimans, (so they 
injuriously nicknamed the British and Irish that did cele- 
brate Easter from the fourteenth to the twentieth day of 
the moon), appointed ‘*°a most religious servant of God and 
an admirable doctor that came from Ireland,” named Ceadda, 
to be ordained Bishop of York in his room. 


Constituunt etenim perverso canone Coeddam, 
Moribus acclinem, doctrine: robore fortem, 
Preesulis eximii servare cubilia: sieque 
Audacter vivo sponsam rapuere marito; 


saith Fridegodus. This Ceadda, being the scholar of Bishop 
Aidan, was far otherwise affected to the British and Irish 
than Wilfrid was, and therefore was content to receive his 
ordination from ‘Wini, Bishop of the West Saxons, and two 


a vobis posco, ut me mittatis cum vestro ® Ordinantes servum Dei religiosissi- 
presidio trans mare ad Galliarum regio- | mum et admirabilem doctorem de Hiber- 
nem, ubi catholici episcopi multi haben- | nia insula venientem nomine Caodda, 
tur; ut sine controversia apostolice sedis, adhuc eo ignorante, in sedem episcopalem 
licet indignus, gradum episcopalem me- Euroicz civitatis indocte contra’ canones 
rear accipere. Steph. Presb. Vit. Wilfrid. | constituerunt. Steph. Presb. Vit. Wilfrid. 
cap. 12. cap. 14. 

5 Quo ultra mare moras nectenteOswius | 7 Ab illo est consecratus antistes, as- 
Rex, preventus conciliis Quartadecima- | sumptis in societatem ordinationis duobus 
norum, qui vocabantur ita quia pascha in | de Britonum gente episcopis, qui Domini- 
quartadecima luna cum Judeis celebra- | cum pasche diem secus morem canonicum 
bant, Ceddam virum sanctissimum, tamen | a 14 usque ad 21 lunam celebrant. Non 
contra regulas, intrusit tribunali Ebora- | enim erat tunc ullus, excepto illo Wini, in 
censi. Gulielm. Malmsb. lib. iii. de Gest. | tota Britannia canonice ordinatus episco- 
Pontif. Angl. | pus. Bed. Hist. lib. iii. cap. 28. 

QaQ2 


612 RELIGION OF THE ANCIENT IRISH. | CHAP. 
other British bishops, that were of the Quartadeciman party : 
for at that time, as Bede noteth, ‘‘ there was not in all 
Britain any bishop canonically ordained,” (that is to say, by 
such as were of the communion of the Church of Rome), 
except that Wini only. 

But shortly after the opposition betwixt these two sides 
grew to be so great, that our Cuthbert, Bishop of Lan- 
disfarne, upon his death-bed required his followers that they 
should “*hold no communion with them which did swerve 
from the unity of the catholic peace, either by not cele- 
brating Easter in its due time, or by living perversely ;” 
and that they should rather take up his bones and remove 
their place of habitation, than any way condescend to 
““submit their necks unto the yoke of schismatics.” For 
the further maintaining of which breach also there were 
certain decrees made both by the Romans, and by the Saxons 
that were guided by their institution. One of the instruc- 
tions that the Romans gave them was this: ‘“*Ye must 
beware that causes be not referred to other provinces or 
churches, which use another manner and another religion ; 
whether to the Jews, which do serve the shadow of the law 
rather than the truth, or to the Britons, who are con- 
trary unto all men, and have cut themselves off from the 
Roman manner and the unity of the Church, or to heretics, 
although they should be learned in ecclesiastical causes and 
well studied.” And among the decrees made by some of 
the Saxon bishops, which were to be seen in the library of 
Sir Thomas Knevet, in Norfolk, and are still, I suppose, 
preserved there by his heir, this is laid down for one: 
“'0Such as have received ordination from the bishops of 


8 Cum illis autem qui ab unitate catho- 
lice pacis, vel pascha non suo tempore 
celebrando, vel perverse vivendo aberrant, 
vobis sit nulla communio, &c. Id. in 
Vit. Cuthbert. cap. 39. 

9 Institutio dicit Rom. Cavendum est 
ne ad alias provincias aut ecclesias refe- 
rantur cause, que alio more et alia reli- 
gione utantur ; sive ad Judeos, qui um- 
bre legis magis quam veritati deserviunt, 
aut Britones, qui omnibus contrarii sunt, 
et a Romano more et ab unitate ecclesiz 
se absciderunt, aut hereticos, quamvis sint 


in ecclesiasticis causis docti et studiost 
fuerint. Ex Cod. Canonum Cotton. titu- 
lorum 66. 

10 Qui ordinati sunt a Scottorum vel 
Britannorum episcopis, qui in pascha vel 
tonsura catholice non sunt adunati eccle- 
siz, iterum a catholico episcopo manus 
impositione confirmentur. Similiter et 
ecclesiz, que ab illis episcopis ordinantur, 
aqua exorcizata aspergantur, et aliqua 
collectione confirmentur. Licentiam quo- 
que non habemus eis poscentibus chris- 
mam vel eucharistiam dare, ni ante con- 


χ.] OF THE OPPOSITION TO THE ROMAN PARTY. 018 


the Scots or Britons, who in the matter of Easter and 
tonsure are not united unto the Catholic Church, let them 
be again by imposition of hands confirmed by a catholic 
bishop. In like manner also let the churches that have been 
ordered by those bishops be sprinkled with exorcised water, 
and confirmed with some service. We have no licence also 
to give unto them chrism or the eucharist, when they re- 
quire it, unless they do first profess that they will remain 
with us in the unity of the Church. And such likewise as 
either of their nation, or of any other, shall doubt of their 
baptism, let them be baptized.” Thus did they. 

On the other side, how averse the British and the Irish 
were from having any communion with those of the Roman 
party, the ''complaint of Laurentius, Mellitus, and Justus, 
before specified, doth sufficiently manifest. And the answer 
is well known which “the seven British bishops, and many 
other most learned men” of the same nation, did return 
unto the propositions made unto them by Austin the monk, 
who was sent unto their parts with authority from Rome, 
that “they would perform none of them, nor at all admit 
him for their archbishop.”. The Welsh chroniclers do fur- 
ther relate, that Dinot, the Abbot of Bangor, produced 
divers arguments at that time to shew that they did owe 
him no subjection, and this among others; ‘We = are 
under the government of the Bishop of Kaer-leon upon 
Usk, who, under God, is to oversee us, and cause us to 
keep the way spiritual :” and Gotcelinus Bertinianus, in the 
Life of Austin, that for the ““ authority of their ceremo- 


fessi fuerint velle se nobiscum esse in | spondebant. Id.ibid. Tam ipsum, quam 
unitate ecclesie. Et quiex horum simi- | ejus statuta, statim reversi spreverunt, 
liter gente, vel quacunque, de baptismo | nec ipsum pro archiepiscopo se habituros 
suo dubitaverint, baptizentur. Decret. | publice proclamabant. Girald.Cambrens. 
Pontific. MS. cap. 9. De communica- | Itinerar. Cambria, lib. ii. cap. 1. 

tioneScottorum et Britonum, qui in pascha 14 In a Welsh manuscript, sometime 


et tonsura catholici non sunt. belonging unto P. Mostein, gentleman. 
1 Bed. Hist. lib. ii. cap. 4. 15 Auctorizabant suas ceremonias non 


12 Septem Britonum episcopi, et plures | solum a sancto Eleutherio Papa, primo 
viri doctissimi, maxime de nobilissimo _ institutore suo, ab ipsa pene infantia eccle- 
eorum monasterio, quod vocatur lingua | sia dicatas, verum a sanctis patribus suis 
Anglorum Bancornaburg, cui Dinoot ab- | Dei amicis et Apostolorum sequacibus 
bas prefuisse narratur. Bed. Hist. lib. ii. | hactenus observatas; quas non deberent 
cap. 2. mutare propter novos dogmatistas. Got- 

18. 111 nihil horum se facturos, neque  celin. Monachus, in Vita Augustini, cap. 
illum pro archiepiscopo habituros esse re- | 32, MS, in Bibliotheca Cottoniana. 


614 RELIGION OF THE ANCIENT IRISH. | CHAP, 


nies” they did allege ‘‘ that they were not only delivered 
unto them by St Eleutherius the Pope, their first instructor, 
at the first infancy almost of the Church, but also hitherto 
observed by their holy Fathers, who were the friends of 
God and followers of the Apostles;” and therefore ‘ they 
ought not to change them for any new dogmatists.” But, 
above all others, the British priests that dwelt in West 
Wales abhorred the communion of these “new dogmatists” 
above all measure, as Aldhelme, Abbot of Malmesbury, 
declareth at large in his Epistle sent to Geruntius, King of 
Cornwall; where, among many other particulars, he sheweth, 
that “if any of the Catholics (for so he calleth those of 
his own side) did go to dwell among them, ‘ they would 
not vouchsafe to admit them unto their company and society 
before they first put them to forty days’ penance.” Yea, 
«ς “even to this day,” saith Bede, who wrote his History 
in the year 731, ‘‘it is the manner of the Britons to hold 
the faith and the religion of the English in no account 
at all, nor to communicate with them in any thing more 
than with Pagans.” 

Whereunto those verses of Taliessyn, honoured by the 
Britons with the title of Ben Beirdh, that is, ‘‘ the chief of 
the bards, or wise men,” may be added, which shew that 
he wrote after the coming of Austin into England, and not 
fifty or sixty years before, as others have imagined : 

®Gwae'r offeiriad byd 
Nys engreifftia gwyd 
Ac ny phregetha: 
Gwae ny cheidw ey gail 
Ac ef yn vigail, 
Ac nys areilia: 
Gwae ny cheidw ey dheuaid 
Rhac bleidhic, Rhufeniaid 
A‘iffon gnwppa. 
“Wo be to that priest yborn, 
That will not cleanly weed his corn, 
And preach his charge among : 


16. Si quilibet de nostris, id est, catho- 17 Quippe cum usque hodie moris sit 
licis ad eos habitandi gratia perrexerint; | Britonum fidem religionemque Anglorum 
non prius ad consortium sodalitatis sue | pro nihilo habere, neque in aliquo eis 
adsciscere dignantur, quam quadraginta | magis communicare quam paganis. Bed. 
dierum spatia in peenitendo peragere com- | Hist. lib. ii. cap. 20. 
pellantur, Aldhelm.Epist.ad Domnonios. | '* Chronicle of Wales, p. 264. 


x. | OF THE OPPOSITION TO THE ROMAN PARTY. 615 


Wo be to that shepherd, (I say), 
That will not watch his fold alway, 
As to his office doth belong: 
Wo be to him that doth not keep 
From Romish wolves his sheep,. 
With staff and weapon strong.” 


As also those others of Mantuan, which shew that some 
took the boldness to tax the Romans of ““ folly,” ‘ impu- 
dency,” and ‘ stolidity,” for standing so much upon matters 
of human institution, that for the not admitting of them 
they would break peace there where the law of God and 
the doctrine first delivered by Christ and his Apostles was 
safely kept and maintained : 


"9 Adde quod et patres ausi taxare Latinos, 
Causabantur eos stulte, imprudenter, et squo 
Durius ad ritum Rome voluisse Britannos 
Cogere, et antiquum tam preecipitanter amorem 
Tam stolido temerasse ausu. Concedere Roma 
Debuit, aiebant, potius quam rumpere pacem, 
Humani que juris erant; modo salva maneret 
Lex divina, fides, Christi doctrina, senatus 
Quam primus tulit ore suo; quia tradita ab ipso 
Christo erat, humanze doctore et lumine vite. 


By all that hath been said the vanity of Osullevan may 
be seen, who feigneth the northern Irish, together with the 
Picts and Britons, to have been so obsequious unto the 
Bishop of Rome, that they reformed the celebration of Easter 
by them formerly used, as soon as they understood what 
the rite of the Roman Church was; whereas it is known 
that, after the declaration thereof made by Pope Honorius 
and the clergy of Rome, the northern Irish were nothing 
moved therewith, but continued still their own tradition. 
And therefore Bede findeth no other excuse for Bishop 
Aidan herein, but that ‘“ *either he was ignorant of the 
canonical time, or, if he knew it, that he was so overcome 
with the authority of his own nation, that he did not follow 
τ: that he did it ‘* “after the manner of his own nation ;” 


'9 Baptist. Mantuan. Fastor. lib. i. agnitum sequeretur, devictus; non ap- 
20 Quod autem pascha non suo tempore | probo nec laudo. Bed. Histor. lib. iii. 
observabat, vel canonicum ejus tempus | cap. 17. 
ignorans, vel sua gentis auctoritate, ne | 7! More sue gentis. Ibid. cap. 3. 


616 RELIGION OF THE ANCIENT IRISH. [cHap. 
and that ‘“ “he could not keep Easter contrary to the cus- 
tom of them which had sent hint.” His successor Finan 
contended more fiercely in the business with Ronan his 
countryman, and declared himself ‘‘ an open adversary” to 
the Roman rite. Colman, that succeeded him, did tread 
just in his steps, so far that, being put down in the Synod 
of Streansheal, yet “for fear of his country,” as before 
we have heard out of Stephen, the writer of the Life of 
Wilfrid, he refused to conform himself, and chose rather 
to forego his bishoprick than to submit himself unto the 
Roman laws. 

Colmanusque suas inglorius abjicit arces, 

Malens Ausonias victus dissolvere leges, 


saith Fridegodus. Neither did he go away alone, but *4 took 
with him all his countrymen that he had gathered together 
in Lindisfarne, or Holy Island; the Scottish monks also, 
that were at Ripon in Yorkshire, “making choice rather 
to quit their place, than to admit the observation of Easter 
and the rest of the rites according to the custom of the 
Church of Rome. And so did the matter rest among the 
Irish about forty years after that, until their own country- 
man *Adamnanus persuaded most of them to yield to the 
custom received herein by all the churches abroad. 

The Picts did the like not long after under King Naitan, 
who “ΡΥ his regal authority commanded Easter to be 
observed throughout all his provinces according to the cycle 
of nineteen years, abolishing the erroneous period of eighty- 
four years,” which before they used, and caused ‘¢ all priests 
and monks to be shorn crown-wise” after the Roman manner. 
The monks also of the island of Hy, or Y-Columkille, 


Ω 


22 Pascha contra morem eorum qui ip- 
sum miserant facere non potuit. Ibid. 


y.cap.20. See also lib. iii. cap. 25, where 
Humpum is misprinted for Hripwn. 

56 Ibid. cap. 16 et 22. 

27 Nec mora, que dixerat, regia auc- 
toritate perfecit. Statim namque jussu 


cap. 25. 
23 Td. ibid. 
24 Colmanus qui de Scotia erat episco- 


pus, relinquens Britanniam, tulit secum | 
omnes quos in Lindisfarnorum insula ὦ 


congregaverat Scotos. Bed. lib. iv. 
cap. 4. 


25 Optione data, maluerunt loco cedere, 


quam ‘pascha catholicum ceterosque ritus | 
: ; : | 
canonicos juxta Romane et apostolice 


ecclesia consuetudinem recipere. Id. lib. 


publico mittebantur ad transcribendum, 
discendum, observandum per universas 
Pictorum provincias circuli pasche de- 
cennovennales; obliteratis per omnia er- 
roneis octoginta et quatuor annorum cir- 
Attondebantur omnes in coronam 


Ibid. 


culis. 
ministri altaris ac monachi, &c. 
cap. 22. 


x. | OF THE OPPOSITION TO THE ROMAN PARTY. 617 


“by the persuasion of Ecgbert, an English priest that had 
been bred in Ireland, in the year of our Lord 716 for- 
sook the observation of Easter and the tonsure which they 
had received from Columkille a hundred and fifty years 
before, and followed the Roman rite, about eighty years 
after the time of Pope Honorius, and the sending of Bishop 
Aidan from thence into England. The Britons in the time 
of “Bede retained still their old usage, until *Elbodus, 
who was the chief bishop of North Wales, and died in the 
year of our Lord 809, as Caradoc of Lhancarvan recordeth, 
brought in the Roman observation of Easter ; which is the 
cause why “his disciple Nennius designeth the time wherein 
he wrote his history by the character of the *nineteen years’ 
cycle, and not of the other of eighty-four. But howsoever 
North Wales did, it is very probable that West Wales, 
which of all other parts was most eagerly bent against the 
traditions of the Roman Church, stood out yet longer: for 
we find in the Greek writers of the Life of Chrysostom, 
‘that certain clergymen which dwelt in the isles of the 
ocean” repaired “from the utmost borders” of the habita- 
ble world unto Constantinople, in the days of Methodius, 
who was patriarch there from the year 842 to the year 847, 
to enquire of ‘ “certain ecclesiastical traditions, and the 
perfect and exact computation of Easter.’ Whereby it 
appeareth that these questions were kept still afoot in these 
islands, and that the resolution of the Bishop of Constan- 
tinople was sought for from hence, as well as the deter- 
mination of the Bishop of Rome, who is now made the only 
oracle of the world. 

Neither is it here to be omitted, that whatsoever broils 
did pass betwixt our Irish that were not subject to the see 
of Rome, and those others that were of the Roman com- 


28 Td. lib. iii. cap. 4, et lib. v. cap. 238. | 35 Ab adventu Patricii in jam dictam 
29 Td. lib. v. cap. 23 et 24. insulam (Hiberniam scilicet) usque ad 





3° See the Chronicle of Wales, p. 17, | cyclum decennovennalem in quo sumus 
18, and Humfr. Lhuyd. Fragment. Britan. | 22 sunt cycli, id est 421, et sunt duo 
Descript. fol. 55. b. | anni in Ogdoade usque in hune annum. 

31 Ego Nennius, sancti Elbodi discipu- | Idem. 
lus, aliqua excerptascribere curavi. Nenn. ὅζ[5. “Ἕνεκα τινῶν ἐκκλησιαστικῶν Tapa- 
MS. in publica Cantabrig. Academ. Bib- | ddcewv, τελείας τε τοῦ πασχαλίου καὶ 
liotheca, ubi alia exemplaria habent: Ego ἀκριβοῦς καταλήψεως. Chrysost. Tom. 
Nennius (vel Ninnius) Elvodugidiscipu- | vii. edit. Henr. Savyil, p. 321, 6, et in 


lus. Notis, col, 966, 4, 


618 RELIGION OF THE ANCIENT IRISH. [cuar. 


munion, in the succeeding ages they of the one side were 
esteemed to be saints as well as they of the other; Aidan, 
for example, and Finan, who were counted ringleaders of 
the Quartadeciman party, as well as Wilfrid and Cuthbert, 
who were so violent against it. Yet now-a-days men are 
made to believe, that out of the communion of the Church 
of Rome nothing but hell can be looked for, and that sub- 
jection to the Bishop of Rome, as to the visible head of 
the universal Church, is required as a matter necessary to 
salvation: which, if it may go current for good divinity, 
the case is like to go hard, not only with the “ *twelve 
hundred” British monks of Bangor, who were martyred in 
one day by Edelfride, King of Northumberland, whom our 
Annals style by the name of “the saints,” but also with 
St Aidan and St Finan, who deserve to be honoured by the 
English nation with as venerable a remembrance as (I do 
not say Wilfrid and Cuthbert, but) Austin the monk and 
his followers. For by the ministry of * Aidan was the king- 
dom of Northumberland recovered from paganism, whereunto 
belonged then, beside the shire of Northumberland and the 
lands beyond it unto Edinburgh Frith, Cumberland also 
and Westmoreland, Lancashire, Yorkshire, and the bishoprick 
of Durham; and by the means of * Finan not only the 
kingdom of the East Saxons, which contained Essex, Mid- 
dlesex, and half of Hertfordshire, regained, but also the 
large kingdom of Mercia converted first unto Christianity, 
which comprehended under it Gloucestershire, Herefordshire, 
Worcestershire, Warwickshire, Leicestershire, Rutlandshire, 
Northamptonshire, Lincolnshire, Huntingdonshire, Bedford- 
shire, Buckinghamshire, Oxfordshire, Staffordshire, Derby- 
shire, Shropshire, Nottinghamshire, Cheshire, and the other 
half of Hertfordshire. 

The Scottish, that professed no subjection to the Church 
of Rome, were they that sent preachers for the conversion 
of these countries, and ordained bishops to govern them; 
namely, * Aidan, Finan, and Colman, successively, for the 
kingdom of Northumberland; **for the East Saxons, Cedd, 


81. Beds Hist. libri. cap: ὧν 3° Bed. Hist. lib. iii. cap. 3 et 6. 
* Ann. Dom. 612 (vel 613) Bellum | *7 Ibid. cap. 21, 22, 24. 
Cairelegion, ubi Sancti occisisunt. Annal. 38 Ibid. cap. 3, 5, 17, 25, 26. 


Ultan. MS. | 89 Tpid. cap, 22, 25. 


x. | OF THE OPPOSITION TO THE ROMAN PARTY. 619 


brother to Ceadda, the Bishop of York beforementioned ; 
“for the Middle Angles, which inhabited Leicestershire, and 
the Murcians, Diuma, (for ‘‘ *'the paucity of priests,” saith 
Bede, ““ constrained one bishop to be appointed over two 
people,”) and after him Cellach and Trumhere. And _ these 
with their followers, notwithstanding their division from the 
See of Rome, were for “their extraordinary sanctity of life 
and painfulness in preaching the Gospel, wherein they went 
far beyond those of the other side, that afterward thrust 
them out and entered in upon their labours, exceedingly 
reverenced by all that knew them; Aidan especially, who, 
‘although he could not keep Easter,” saith Bede, ‘“ con- 
trary to the manner of them which had sent him, yet he 
was careful diligently to perform the works of faith and 
godliness and love, according to the manner used by all 
holy men. Whereupon he was worthily beloved of all, even 
of them also who thought otherwise of Easter than he did, 
and was had in reverence not only by them that were of 
meaner rank, but also by the bishops themselves, Honorius 
of Canterbury, and Felix of the East Angles.” Neither 
did Honorius and Felix any other way carry themselves 
herein than their predecessors Laurentius, Mellitus, and 
Justus, had done before them, who, writing unto the bishops 
of Ireland that dissented from the Church of Rome in the 
celebration of Easter and many other things, made no scruple 
to prefix this loving and respectful superscription to their 
letters: ‘* To our lords and most dear brethren the bishops 
or abbots throughout all Scotland, Laurentius, Mellitus, and 
Justus, bishops, the servants of the servants of God.” For 
howsoever Ireland at that time “received not the same 


“ Paucitas enim sacerdotum cogebat | lium Anglorum, venerationi habitus est. 
unuwin antistitem duobus populis prefici. | Ibid. cap. 25. 
Ibid. cap. 21. 

5. Ubidcaps.a, 451 3, 17, 26. 


40 Ibid. cap. 21, 24. | Honorio Cantuariorum et Felice Orienta- 
| 
| 
| 
| 


44 Dominis carissimis fratribus episco- 
ἐκίνει _ | pis vel abbatibus per universam Scotiam, 
3 Etsi pascha contra morem corum qui | 


Σ : Laurentius, Mellitus, et Justus episcopi, 
ipsum miserant, facere non potuit; opera | servi servorum Dei. Id. lib. ii cap. 4 
tamen fidei, pietatis et dilectionis, juxta | 


morem omnibus sanctis consuetum dili- a Gens quanquam absque reliquarum 
genter exequi curavit. Unde ab omnibus | gentium legibus, tamen in Christiani vi- 
etiam his qui de pascha aliter sentiebant, | 8°" dogmate florens, omnium vicinarum 
merito diligebatur, nec solum a mediocri- gentium fidem prepollet. Jon, Vit. Co- 


bus, verum ab ipsis quoque episcopis, | tumban. cap. 1. 


620 RELIGION OF THE ANCIENT IRISH. [ car. 


“laws” wherewith ‘“ other nations” were governed, yet it 
so ‘flourished in the vigour of Christian doctrine,” as Abbot 
Jonas testifieth, that “ it exceeded the faith of all the neigh- 
bour nations,” and in that respect was generally had in 
honour by them. 


CHAPTER XI. 


OF THE TEMPORAL POWER WHICH THE POPE’S FOLLOWERS WOULD 
DIRECTLY ENTITLE HIM UNTO OVER THE KINGDOM OF IRELAND; 
TOGETHER WITH THE INDIRECT POWER WHICH HE CHALLENGETH IN 
ABSOLVING SUBJECTS FROM THE OBEDIENCE WHICH THEY OWE TO 
THEIR TEMPORAL GOVERNORS. 


Ir now remaineth, that in the last place we should con- 
sider the Pope’s power in disposing the femporal state of 
this kingdom, which either directly or indirectly, by hook 
or crook, this grand usurper would draw unto himself. 
First, therefore, Cardinal Allen would have us to know, 
that “'the See Apostolic hath an old claim unto the sove- 
reignty of the country of Ireland, and that before the 
covenants passed between King John and the same see. 
Which challenges,” saith he, ““ princes commonly yield not 
up, by what ground soever they come.” What princes use 
to yield or not yield, I leave to the scanning of those unto 
whom princes’ matters do belong; for the Cardinal’s prince, 
I dare be bold to say, that if it be not his use to play 
fast and loose with other princes, the matter is not now to 
do: whatsoever right he could pretend to the temporal state 
of Ireland, he hath transferred it, more than once, unto the 
kings of England; and when the ground of his claim shall 
be looked into, it will be found so frivolous and so ridi- 
culous, that we need not care three chips whether he yield 
it up or keep it to himself. For whatsoever become of his 
idle challenges, the crown of England hath otherwise ob- 
tained an undoubted right unto the sovereignty of this 
country, partly by conquest, prosecuted at first upon occa- 
sion of a social war, partly by the several submissions of 


' Allen’s Answer to the Exccution of Justice in England, p. 140. 


Ἔτι OF THE POPE’S TEMPORAL POWER OVER IRELAND. 621 


the chieftains of the land made afterwards. For ‘ ? whereas 
it is free for all men, although they have been formerly 
quit from all subjection, to renounce their own right, yet 
now in these our days,” saith Giraldus Cambrensis, in his 
History of the Conquest of Ireland, ‘all the princes of 
Ireland did voluntarily submit and bind themselves with 
firm bonds of faith and oath unto Henry the Second, King 
of England.” The like might be said of the general sub- 
missions made in the days of King Richard the Second and 
King Henry the Highth, to speak nothing of the prescrip- 
tion of divers hundreds of years’ possession, which was the 
plea that *Jephtha used to the Ammonites, and is, indeed, 
the best evidence that the Bishop of Rome’s own ‘proctors 
do produce for their master’s right to Rome itself. 

For the Pope’s direct dominion over Ireland two titles 
are brought forth, beside those Covenants of King John 
mentioned by Allen, which he that hath any understanding 
in our state knoweth to be clearly void and worth nothing. 
The one is taken from a special grant supposed to be made 
by the inhabitants of the country at the time of their first 
conversion unto Christianity; the other from a right which 
πὸ Pope challengeth unto himself over all islands in general. 
The former of these was devised of late by an Italian in 
the reign of King Henry the Eighth; the latter was found 
out in the days of King Henry the Second, before whose 
time not one footstep doth appear in all antiquity of any 
claim that the Bishop of Rome should make to the dominion 
of Ireland; no, not in the Pope’s own records, which have 
been curiously searched by Nicolaus Arragonius and other 
ministers of his, who have purposely written of the parti- 
culars of his temporal estate. The Italian of whom I speak 
is Polydore Virgil, he that composed the book de Inventori- 
bus Rerum, of the first “inventors of things ;” among whom 
he himself may challenge a place for this invention, if the 


2 Cum juri suo renunciare liberum sit 3 Judges xi. 26. 
cuilibet, quanquam subjectionis cujus- 
libet hactenus immunes, his tamen hodie 
nostris diebus Anglorum Regi Henrico 
secundo omnes Hiberniz principes firmis WPM re ene thet cee he d 
fidei sacramentique vinculis se sponte sub- |. : ΡῈ SPs ΠΟΘ ΗΝ 
miserunt. Girald. Cambrens. Hibern. | J“"° vendicat. feet Cambr, _Hibern. 
Expugnat, lib. ii. cap. 7. | Expugnat. lib. ii. cap. 7. 


4 Genebrard. Chronograph. lib. iii. in 
Sylvest. 1. Bellarmin. de Roman. Pontif. 
lib. v. cap. 9, in fine. 


622 RELIGION OF THE ANCIENT IRISH. [ cHAP. 


inventors of lies be admitted to have any room in that 
company. This man, being sent over by the Pope into 
England ‘for the collecting of his Peter-pence, undertook 
the writing of the history of that nation; wherein he forgat 
not by the way to do the best service he could to his lord 
that had employed him thither. ‘There he telleth an idle 
tale how the Irish, being moved to accept Henry the Second 
for their king, ‘‘ ‘did deny that this could be done otherwise 
than by the Bishop of Rome’s authority; because,” forsooth, 
“that from the very beginning, after they had accepted 
Christian religion, they had yielded themselves -and all that 
they had into his power. And they did constantly affirm,” 
saith this fabler, ‘* that they had no other lord beside the 
Pope; of which also they yet do brag.” 

The Italian is followed herein by two Englishmen, that 
wished the Pope’s advancement as much as he, Edmund 
Campion and Nicholas Sanders: the one whereof writeth, 
that ‘‘ ‘immediately after Christianity was planted here, the 
whole island with one consent gave themselves not only 
into the spiritual, but also into the temporal jurisdiction 
of the See of Rome:” the other in Polydore’s own words, 
though he name him not, that “ “πὸ Irish from the begm- 
ning, presently after they had received the Christian religion, 
gave up themselves and all that they had mto the power 
of the Bishop of Rome;” and that until the time of King 
Henry the Second they did ‘ acknowledge no other supreme 
prince of Ireland beside the Bishop of Rome alone.” For 
confutation of which dream we need not have recourse to 
our own chronicles; the bull of Adrian the Fourth, wherein 
he giveth liberty to King Henry the Second to enter upon 
Ireland, sufficiently discovereth the vanity thereof. For 


6 Nos hanc olim questuram aliquot | etiam nunc jactitant. Id. lib. xiii. Hist. 
per annos gessimus; ejusque muneris  ejusd. 


obeundi causa, primum in Angliam veni- | * Camp. History of Ireland, lib. ii. 
mus. Polydor. Virgil. Anglic. Histor. cap. 1. 
lib. iv. | 9 Hiberni initio statim post Christia- 


nam religionem acceptam se suaque om- 
nia in Pontificis Romani ditionem dede- 
inde ab initio, post Christianam religio- | rant; nec quenquam alium supremum 
nem acceptam, sese ac omnia sua in ejus | Hibernie principem ad illud usque tem- 
ditionem dedidissent; atque constanter pus preter unum Romanum Pontificem 
affirmabant, non alium habere se Domi-  agnoverunt. Sander. Schism. Anglican. 
num, preter ipsum pontificem; id quod | lib, i. ad ann, 1542. 


7 Id Hiberni posse fieri, nisi auctoritate 
Romani Pontificis, negabant, quod jam 


XI.] OF THE YOPE’S TEMPORAL POWER OVER IRELAND. 623 
he there shewing what right the Church of Rome pretended 
unto Ireland, maketh no mention at all of this, which had 
been the fairest and clearest title that could be alleged, if 
any such had been then existent in rerum natura, but 15 
fain to fly unto a farfetched interest which he saith the 
Church of Rome hath unto all Christian islands.  ‘ '° Truly,” 
saith he to the king, ‘* there is no doubt but that all islands 
unto which Christ the Sun of Righteousness hath shined, and 
which have received the instructions of the Christian faith, 
do pertain to the right of Saint Peter and the holy Church 
of Rome; which your nobleness also doth acknowledge.” 

If you would further understand the ground of this 
strange claim, whereby all Christian islands at a clap are 
challenged to be parcel of St Peter’s patrimony, you shall 
have it from Johannes Sarisburiensis, who was most inward 
with Pope Adrian, and obtained from him this very grant 
whereof now we are speaking: “ ‘At my request,” saith 
he, * he granted Ireland to the illustrious King of England, 
Henry the Second, and gave it to be possessed by right 
of inheritance, as his own letters do testify unto this day. 
For all islands of ancient right are said to belong to the 
Church of Rome by the donation of Constantine, who 
founded and endowed the same.” But will you see what a 
goodly title here is in the mean time? First, the donation of 
Constantine hath been long since discovered to be a notorious 
forgery, and is rejected by all men of judgment as a senseless 
fiction. Secondly, in the whole context of this forged dona- 
tion I find mention made of islands in one place only ; where 
no more power is given to the Church of Rome over them, 
than in general over the whole continent, by east and by 


| fundavit et dotavit, dicuntur ad Roma- 
nam ecclesiam pertinere. Johan. Saris- 


10 Sane omnes insulas, quibus sol jus- 
titiz Christus illuxit, et que documenta 


fidei Christiane susceperunt, ad jus S. 
Petri et sacrosancte Romane ecclesiz, 
quod tua etiam nobilitas recognoscit, non 
est dubium pertinere. Bull. Adrian. rv. 
ad Henr. τι. Angl. Reg. 

11 Ad preces meas illustri Regi Anglo- 
rum Henrico secundo concessit, et dedit 
Hiberniam jure hereditario possidendam ; 
sicut liter ipsius testantur in hodiernum 
diem. Nam omnes insulz, de jure anti- 
quo, ex donatione Constantini, qui eam 





buriens. Metalogic. lib. iv. cap. 42. 

12 Per nostram imperialem jussionem 
sacram, tam in oriente quam in occidente, 
vel etiam septentrionali et meridiana plaga, 
videlicet in Judza, Grecia, Asia, Thracia, 
Africa et Italia, vel diversis insulis nostra 
largitate eis libertatem concessimus ; ea 
prorsus ratione, ut per manus beatissimi 
patris nostri Sylvestri Pontificis successo- 
rumque ejus omnia disponantur, . Edict. 
Constantin. 


᾿ς 
024 RELIGION OF THE ANCIENT IRISH. | CHAP. 


west, by north and by south, and in particular over Judea, 
Grecia, Asia, Thracia, and Africa; which use not to pass 
in the account of St Peter’s temporal patrimony. T'hirdly, 
it doth not appear that Constantine himself had any interest 
in the kingdom of Ireland: how then could he confer it 
upon another? Some words there be in an oration of 
'*Kumenius the rhetorician, by which peradventure it may 
be collected that his father Constantius bare ‘some stroke 
here; but that the island was ever possessed by the Romans, 
or accounted a parcel of the empire, cannot be proved by 
any sufficient testimony of antiquity. Fourthly, the late 
writers that are of another mind, as Pomponius Letus, 
Cuspinian, and others, do yet affirm withal, “that in the 
division of the empire after Constantine’s death, Ireland 
was assigned unto Constantinus the eldest son; which will 
hardly stand with this donation of the islands supposed to 
be formerly made unto the Bishop of Rome and _ his suc- 
cessors. Pope Adrian therefore, and John of Salisbury 
his solicitor, had need seek some better warrant for the 
title of Ireland than the donation of Constantine. 

John Harding, in his Chronicle, saith that the Kings of 
of England have right 


To Ireland also, by King Henry (le fitz 
Of Maude, daughter of first King Henry) 
That conquered it, for their great heresy. 


Which in another place he expresseth more at large in this 
manner : 


16The King Henry then conquered all Ireland 
By papal doom, there of his royalty, 
The profits and revenues of the land, 
The domination, and the sovereignty. 
For error which again the spiritualty 
They held full long, and would not been correct 
Of heresies, with which they were infect. 


13 Ultra oceanum vero quid erat preter 14 Pomp. Let. in Roman. Histor. Com- 
Britanniam ? Que ἃ vobisitarecuperata | pend. Jo. Cuspinian. in Cesarib. Seb. 
est, ut ille quoque nationes terminis | Munster. in Cosmograph. lib. ii. 
ejusdem insule cohzrentes vestris nutibus | 
obsequantur. Eumen. Panegyric. ad Con- | 
stant. 


15. Harding Chronic. cap. 241. 
16 Thid. cap, 132. 


xt. | OF THE POPE’S TEMPORAL FOWER OVER IRELAND. 625 


Philip Osullevan, on the other side, doth not only deny 
“that Ireland was infected with any heresy, but would 
also have us believe "that the Pope never intended to confer 
the lordship of Ireland upon the kings of England. For 
where it is said in Pope Adrian’s bull, ‘ '*Let the people 
of that land receive thee, and reverence thee as a lord,” 
the meaning thereof is, saith this glosser, *° Let them reve- 
rence thee ‘as a prince worthy of great honour; not as 
lord of Ireland, but as a deputy appointed for the col- 
lecting of the ecclesiastical tribute.” It is true indeed that 
King Henry the Second, to the end he might the more 
easily obtain the Pope’s good will for his entering upon 
Ireland, did voluntarily offer unto him “the payment of 
a yearly pension of one penny out of every house” in the 
country; which, for aught that I can learn, was the first 
ἐς ecclesiastical tribute” that ever came unto the Pope’s cof- 
fers out of Ireland. But that King Henry got nothing else 
by the bargain but the bare office of collecting the Pope’s 
Smoke-silver, (for so we called it here, when we paid it,) is 
so dull a conceit, that I do somewhat wonder how Osullevan 
himself could be such a blockhead as not to discern the 
senselessness of it. 

What the king sought for and obtained, is sufficiently 
declared by them that writ the history of his reign. “In 
the year of our Lord 1155 the first bull was sent unto him 
by Pope Adrian; the sum whereof is thus laid down in a 
second bull directed unto him by Alexander the Third, the 
immediate successor of the other: “ *” Following the steps 
of reverend Pope Adrian, and attending the fruit of your 


‘7 Osullevan. Histor. Catholic. Iber- 22 Venerabilis Adriani Pape. vestigiis 
nie, Tom. 11. lib. i. cap. 7. inherentes, vestrique desiderii fructum 
18 Thid. cap. 4, 5, 9. and lib. ii. cap. 3. | attendentes, concessionem ejusdem super 


19 Tllius terre populus te recipiat, et | Hibernici regni dominio vobis indulto, 
sicut dominum veneretur. Bull. Adrian. | salva beato Petro et sacrosancte ecclesie 
IV. Romane, sicut in Anglia, sic in Hibernia, 

20 Sicut dominum veneretur, id est, | de singulis domibus annua unius denarii 
ut principem dignum magno honore ; non | pensione, ratam habemus et confirmamus. 
dominum Iberniz, sed prefectum causa | Bull. Alexandri 111. apud Giraldum 
colligendi tributi ecclesiastici. Osulle- | Cambrens. Histor. Hibern. Expugnat. 
van, Hist. Ibern. fol. 59. Ὁ. in margine. | lib. ii. cap. 6. in Codicibus MS. (in edito 

21 Robert. de Monte. Roger. de Wen- | enim caput hoc mancum est) et Jo. Ros- 
dover. Matth. Paris. et Nicol. Trivett. in | sum Warvicensem, in Tract. de Terris 
Chronic. ann. 1155. ἢ Corone Angliz annexis. 

| 
RR 





626 


RELIGION OF THE ANCIENT IRISH. [ cHar. 
desire, we ratify and confirm his grant concerning the dominion 
of the kincpom of Ireland conferred upon you; reserving 
unto St Peter and the holy Church of Rome, as in England 
so in Ireland, the yearly pension of one penny out of every 
house.” In this sort did Pope Adrian, as much as lay in 
him, give Ireland unto King Henry, he@reditario jure possi- 
dendam, “to be possessed by right of inheritance;” and 
withal “sent unto him a ring of gold set with a fair 
emerald, for his investiture in the right thereof,” as Johannes 
Sarisburiensis, who was the principal agent betwixt them 
both in this business, doth expressly testify. After this, 
in the year 1171, the king himself came hither in person ; 
where the archbishops and bishops of Ireland “ *received 
him for their Kine and Lord.” The king, saith John 
Brampton, ‘‘*received letters from every archbishop and 
bishop, with their seals hanging upon them in the manner 
of an indenture, confirming the k1Ncpom of Ireland unto 
him and his heirs, and bearing witness that they in Ireland. 
had ordained him and his heirs to be their kines and lords 
for ever.” At Waterford, saith Roger Hoveden, “ “all 
the archbishops, bishops, and abbots of Ireland, came unto 
the King of England, and received him for Kine and Lord 
of Ireland; swearing fealty to him and to his heirs, and 
power to reign over them for ever; and hereof they gave 
him their instruments. The kings also and princes of 


23 Annulum quoque per me transmisit 
aureum, smaragdo optimo decoratum, quo 


Hibernie sibi et heredibus suis confir- 
mantes, et testimonium perhibentes ipsos 


fieret investitura juris in gerenda Hiber- 
nia; idemque adhuc annulus in curiali 
archio publico custodiri jussus est. Jo. 
Sarisbur. Metalogic. lib. iv. cap. 42, de 
quo consulendus etiam est Giraldus 
Cambrens. Hibern. Expugnat. lib. 11. 
cap. 6. 

24 In regem et dominum receperunt. 
Roger Wendover, et Matth. Paris. in 
Historia majori, ann. 1171. Roger Hove- 
den, in posteriore parte Annalium. Johan. 
Brampton in Historia Joralanensi et Bar- 
tholomezus de Cotton. in Histor. Anglor. 
MS. 

25 Recepit ab unoquoque archiepiscopo 
et episcopo literas, cum sigillis suis in 
modum charte pendentibus, regnum 


in Hibernia eum et heredes snos sibi in 
reges et dominos in perpetuum consti- 
tuisse. Jo. Brampton, ibid. 

26 Venerunt ibidem ad Regem Anglie 
omnes archiepiscopi, episcopi, abbates. 
totius Hibernia, et receperunt eum in 
regem et dominum Hibernie ; jurantes 
ei et hzredibus suis fidelitatem, et reg- 
nandi super eos potestatem in perpetuum ; 
et inde dederunt ei chartas suas. Exem- 
plo autem clericorum, predicti reges et 
principes Hibernie receperunt simili 
modo Henricum Regem Anglie in do- 
minum et regem Hibernia ; et homines 
sui devenerunt, et ei et heredibus suis 
fidelitatem juraverunt contra omnes ho- 
mines. Rog. Hoveden, ad ann. 1171. 


x1.] OF THE POPE’S TEMPORAL POWER OVER IRELAND. 627 
Ireland, by the example of the clergy, did in like manner 
receive Henry, King of England, for Lord and Kine of 
Ireland ;” and became ‘his men,” or “ did him homage, 
and swore fealty to him and his heirs against all men.” 
These things were presently after confirmed ἴῃ the 
national Synod held at Cashel; the acts whereof in Giraldus 
Cambrensis are thus concluded: “ *’For it is fit and most 
meet, that as Ireland by God’s appointment hath gotten 
a lord and a king from England, so also they should from 
thence receive a better form of living.” King Henry also 
at the same time “ “sent a transcript of the instruments 
of all the archbishops and bishops of Ireland unto Pope 
Alexander, who, by his apostolical authority,” (for so was 
it in those days of darkness esteemed to be,) ““ did confirm 
the kinepom of Ireland unto him and his heirs, according 
to the form of the instruments of the archbishops and 
bishops of Ireland,” “ *and made them x1nes thereof for 
ever.” The king also “obtained further from Pope Alex- 
ander, “‘ that it might be lawful for him to make which 
of his sons he pleased xine of Ireland, and to crown him 
accordingly ; and to subdue the kings and great ones of 
that land which would not subject themselves unto him.” 
Whereupon, in a grand Council held at Oxford in the year 
of our Lord 1177, ‘ "before the bishops and peers of the 
kingdom he constituted his son John Kine of Ireland,” 
“according to that grant and confirmation of Pope Alex- 


*7 Dignum etenim et justissimum est, 
ut sicut dominum et regem ex Anglia 
sortita est divinitus Hibernia, sic etiam 
exinde vivendi formam accipiant melio- 
rem. Girald. Cambrens. Hibern. Ex- 
pugnat. lib. i. cap. 34. 

28 Rex Angliz misit transcriptum char- 


tarum universorum archiepiscoporum et | 


episcoporum Hibernie ad Alexandrum 


Papam; et ipse auctoritate apostolica | 


confirmavit illi et heredibus suis regnum 


Hiberniez, secundum formam chartarum | 


archiepiscoporum et episcoporum Hiber- 
nie. Rog. Hoveden. 

39 Nam summus Pontifex regnum illud 
5101 et heredibus suis auctoritate aposto- 
lica confirmavit; et in perpetuum eos 
constituit inde reges. Jo. Brampton. 


30 Perquisierat ab Alexandro summo 
| Pontifice, quod liceret ei filium suum 
| quem vellet Regem Hiberniz facere, et 


| 
| similiter coronare; ac reges et potentes 
| 
| 


ejusdem terre, qui subjectionem ei 
facere nolient, debellare. Id. ad ann. 
1177. 


31 Johannem filium suum coram epis- 
copis et regni sui principibus Regem 
Hibernie constituit. Id. ibid. et Gual- 
| terus Coventrensis, in ejusdem anni His.- 
| torla. 


35. Constituit Johannem filium suum 
regem in Hibernia, concessione et confir- 
matione Alexandri summi Pontificis. 
Rog. Hoveden, Annal. part. 11. ad ann. 


1177. 


RRQ 


628 RELIGION OF THE ANCIENT IRISH. | cHAP. 
ander.” And to make the matter yet more sure, in the 
year 1186, he obtained a new licence from Pope Urban the 
Third, “*that one of his sons, whom he himself would, 
should be crowned for the ΚΙΝΟΡΟΜ of Ireland:” and this 
the Pope did not only ““ confirm by his bull,” but also the 
year following purposely sent over Cardinal Octavian and 
Hugo de Nunant, or Novant, “his legates, into Ireland, to 
crown John the king’s son there. 

By all this we may see how far King Henry the Second 
proceeded in this business; which I do not so much note 
to convince the stolidity of Osullevan, who would fain per- 
suade fools that he was preferred only to be collector of 
the Pope’s Peter-pence, as to shew that Ireland was at 
that time esteemed a kingdom, and the kings of England 
accounted no less than kings thereof. And therefore * Paul 
the Fourth needed not make all that noise, and trouble ‘‘ *the 
whole court of heaven” with the matter, when in the year 
1555 he took upon him, by his apostolical authority, such 
I am sure as none of the Apostles of Christ did ever assume 
unto themselves, to erect Ireland unto the title and dignity 
of a kingdom: whereas he might have found, even in his 
own “Roman Provincial, that Ireland was reckoned among 
the kingdoms of Christendom before he was born; inso- 
much that in the year 1417, when the legates of the King 
of England and the French king’s ambassadors fell at vari- 


ance in the Council of Constance for precedency, the 


33 Ab eo impetravit, quod unus quem 
vellet de filiis suis coronaretur de regno 


Philippo Rege et Maria Regina nobis 
super hoc humiliter supplicantibus, de 


Hibernia, et hoc confirmavit ei dominus 
Papa bulla sua ; et in argumentum volun- 
tatis et confirmationis sua, misit ei coro- 
nam de penna pavonis auro contextam, 
Id. ad ann. 1185. 

34 Quibus ipse commisit legatiam in 
Hiberniam, ad coronandum ibi Johannem 
filium regis. Sed dominus rex corona- 
tionem illam distulit. Id. ad ann. 1187. 

35 Paulus Iv. nostris temporibus Hi- 
berniam insulam in regni titulum ac dig- 
nitatem erexit. Gabutius in Vita Pii v. 

36. Ad omnipotentis Dei laudem et glo- 
riam, ac gloriosissime ejus genitricis Vir- 
ginis Marie, totiusque curie celestis 
honorem, et fidei Catholice exaltationem, 


fratrum nostrorum consilio et apostolice 
potestatis plenitudine, apostolica auctori- 
tate insulam Hibernie in regnum per- 
petuo erigimus; ac titulo, dignitate, 
honore, facultatibus, juribus, insigniis, 
prerogativis, antelationibus, preeminen- 
115 regiis, ac quibus alia Christi fidelium 
regna utuntur, potiuntur, et gaudent, ac 
uti, potiri, et gaudere poterunt quomodo 
libet, in futurum insignimus et decora- 
mus. Bulla Pauli tv.in Rotulo Paten- 
tium, ann. 2 et 3 Philippi et Maria, in 
Cancellaria Hibernize. 

37 Provinciale ex archivis Cancellariz 
Apostolice edit. Tomo 11. Tractat. Doc- 
tor. fol. 344, (impress. Venet. ann. 1548.) 


629 


XI.] OF THE POPE'S TEMPORAL POWER OVER IRELAND. 
English orators, among other arguments, alleged this also 
for themselves: ‘‘*It is well known, that according to 
Albertus Magnus, and Bartholomeus in his book de Pro- 
prietatibus Rerum, the whole world being divided into 
three parts, to wit, Asia, Afric, and Europe, Europe is 
divided into four kingdoms; namely, the Roman for the 
first, the Constantinopolitan for the second, the third the 
kingdom of Ireland, which is now translated unto the Eng- 
lish, and the fourth the kingdom of Spain; whereby it 
appeareth, that the King of England and his kingdom are 
of the more eminent ancient kings and kingdoms of all 
Europe; which prerogative the kingdom of France is not 
said to obtain.” And this have I here inserted the more 
willingly, because it maketh something for the honour of 
my country, to which I confess I am very much devoted, 
and in the printed acts of the Council it is not commonly to 
be had. 

But now cometh forth Osullevan again, and, like a 
little fury, flieth upon “the English-Irish priests of his 
own religion which, in the late rebellion of the Earl of 
Tyrone, did “not deny that hellish doctrine, fetched out 
of hell for the destruction of Catholics, that it is lawful 
for Catholics to bear arms and fight for heretics against 
Catholics and their country;” or rather, if you will 
have it in plainer terms, that it is lawful for them of 
the Romish religion to bear arms and fight for their 
sovereign and fellow-subjects that are of another pro- 
fession, against those of their own religion that traitor- 
ously rebel against their prince and country. And to shew 


88 Satis constat, secundum Albertum 
Magnum et Bartholomeum de Proprieta- 
fibus Rerum, quod toto mundo in tres 
partes diviso, videlicet Asiam, Africam, 
et Europam, Europa in quatuor dividitur 
regna; primum videlicet Romanum, se- 
cundum Constantinopolitanum, tertium 
regnum Hibernie, quod jam translatum 
est in Anglicos, et quartum regnum Hi- 
spaniz. Ex quo patet, quod Rex Angliz 
et regnum suum sunt de eminentioribus 
antiquioribus regibus et regnis totius 
Europe ; quam prerogativam regnum 
Francie non fertur obtinere. Act. Concil. 





Constant. Sess. 28, MS. in Bibliotheca 
Regia. See the Book in the Cottonian 
Library, Vero, in thin folio, collected by 
the Cardinal of Arragon, &c. 

39 Cujus mali maxima culpa in aliquot 
Anglo-Ibernos sacerdotes jure transferen- 
da est, qui tartareum dogma ab orco in 
Catholicorum perniciem emissum non ne- 
gabant, licere Catholicis contra Catholi- 
cos et suam patriam pro hereticis gerere 
arma et dimicare. Philip. Osullevan, 
Hist. Catholic. Ibernie, Tom. trv. lib. 
iii. cap. 5, fol, 263, edit. Ulissipon. ann, 
1621. 


630 RELIGION OF THE ANCIENT IRISH. | CHAP. 
“how mad and how venomous a doctrine they did bring” 
{these be the caitiff’s own terms) ‘that exhorted the laity 
to follow the queen’s side,” he setteth down the censure of 
the doctors of the University of Salamanca and Valladolid, 
published in the year 1603, for the justification of that 
rebellion, and the declaration of Pope Clement the Eighth’s 
letters touching the same, wherein he signifieth that ‘ *'the 
English ought to be set upon no less than the Turks; and 
imparteth the same favours unto such as set upon them, 
that he doth unto such as fight against the Turks.” Such 
wholesome directions doth the Bishop of Rome give unto 
those that will be ruled by him; far different, I wis, from 
that holy doctrine wherewith the Church of Rome was at 
first seasoned by the Apostles: “Let every soul be subject 
unto the higher powers, for there is no power but of God, 
was the lesson that St Paul taught to the ancient Romans. 
Where if it be demanded, ‘‘ “Whether that power also 
which persecuteth the servants of God, impugneth the faith, 
and subverteth religion, be of God?” our countryman Sedu- 
lius will teach us to answer with Origen, that ‘ even such 
a power as that is given of God for the revenge of the 
evil and the praise of the good;” although he were as 
wicked as either Nero among the Romans, or Herod among 
the Jews, the one whereof most cruelly persecuted the 
Christians, the other Christ himself. 

And yet, when the one of them swayed the sceptre, 
St Paul told the Christian Romans, that they “must needs 
be subject, not only for wrath, but also for conscience 
sake; and of the causeless fear of the other these verses 


40 Hee est Academiarum censura, qua 
liquido constat, quanta ignoratione et ca- 
ligine erraverint illi Iberni, qui in hoc 
bello Protestantibus opem tulerunt, et 
Catholicos oppugnarunt; quamque in- 
sanam et venenosam doctrinam attulerint 
nonnulli doctiores vulgo habiti, qui secu- 
lares homines ad regine partes sequendas 
exhortati, a fide tuenda averterunt. Id. 
Yom. 111. lib. viii. cap. 7, fol. 204. 

41 Cum enim Pontifex dicat Anglos 
adversus Catholicam religionem pugnare, 
eosque non minus ac Turcas oppugnari 
debere; eisdemque gratiis eos oppugnan- 


tes prosequatur, quibus contra Turcas | 


pugnantes prosequitur; quis dubitet, bel- 
lum ab Anglis adversus exercitum Catho- 
licum omnino iniquum geri? Censur. 
Doc. Salamantic. et Vallisolet. de Hiber- 
nie Bello. 


#2 Rom. xiii. 1. 


43 Quid? et illa potestas, que servos 
Dei persequitur, fidem impugnat, religio- 
nem subvertit, a Deo est? Ad quod re- 
spondendum, quod etiam talis potestas a 
Deo data est, ad yindictam quidem malo- 
rum, laudem vero bonorum. Sedul. in 
Rom. xiii. 


44 Rom, xiii. 5, 


631 


χα: OF THE POPE’S TEMPORAL POWER OVER IRELAND. 
of Sedulius are solemnly sung in the Church of Rome even 
unto this day: 


τ Herodes hostis impie, 
Christum venire quid times? 
Non eripit mortalia, 

Qui regna dat ccelestia. 


“Why, wicked Herod, dost thou fear, 
And at Christ’s coming frown? 
The mortal he takes not away, 
That gives the heavenly crown.” 


A better paraphrase whereof you cannot have than this, 
which Claudius hath inserted into his collections upon St 
Matthew: “ “That King which is born doth not come to 
overcome kings by fighting, but to subdue them after a 
wonderful manner by dying; neither is he born to the end 
that he may succeed thee, but that the world may faith- 
fully believe in him. For he is come, not that he may 
fight being alive, but that he may triumph being slain; 
nor that he may with gold get an army unto himself out 
of other nations, but that he may shed his precious blood 
for the saving of the nations. Vainly didst thou by envying 
fear him to be thy successor, whom by believing thou 
oughtest to seek as thy Saviour; because if thou didst 
believe in him thou shouldst reign with him, and as thou 
hast received a temporal kingdom from him, thou shouldst 
also receive from him an everlasting. For the kingdom of 
this Child is not of this world, but by him it is that men 
do reign in this world. He is the wisdom of God, which 


45 Sedul. in Hymno Acrostich. de Vita 
Christi. 

46 Rex iste qui natus est, non venit reges 
pugnando superare, sed moriendo mirabi- 
liter subjugare; neque ideo natus est ut 
tibi succedat, sed ut in eum mundus fide- 
liter credat. Venit enim, non ut regnet 
vivus, sed ut triumphet occisus ; nec sibi 
de aliis gentibus auro exercitum querat, 
sed ut pro salvandis gentibus pretiosum 
sanguinem fundat. Inaniter invidendo 
timuisti successorem, quem credendo de- 
buisti querere salvatorem ; quia si in eum 
crederes, cum eo regnares, et sicut ab illo 


accepisti temporale regnum, ‘acciperes 
etiam sempiternum. Hujus enim pueri 
regnum non est de hoc mundo, sed per 
ipsum regnatur in hoc mundo. Ipse est 
etiam sapientia Dei, que dicit in Prover- 
biis, Per me reges regnant. Puer iste 
Verbum Dei est; Puer iste virtus et sa- 
pientia Dei est. Si potes, contra Dei 
sapientiam cogita; in tuam perniciem ver- 
saris, et nescis. Tu enim regnum nulla- 
tenus habuisses, nisi ab isto puero qui 
nunc natus est accepisses. Claud. lib. i. 
in Matth. 


632 RELIGION OF THE ANCIENT IRISH. [cHAP. 
saith in the Proverbs, By me kings reign. This Child is 
the Word of God; this Child is the power and wisdom 
of God: if thou canst, think against the wisdom of God ; 
thou workest thine own destruction, and dost not know it. 
For thou by no means shouldst have had thy kingdom, 
unless thou hadst received it from that Child which now is 
born.” 

As for the censure of the doctors of Salamanca and 
Valladolid, our nobility and gentry, by the faithful service 
which at that time they performed unto the crown of 
England, did make a real confutation of it. Of whose 
fidelity in this kind I am so well persuaded, that I do 
assure myself that neither the names of Franciscus Zumel 
and Alphonsus Curiel, how great schoolmen soever they 
were, nor of the ““ Fathers of the Society,” Johannes de 
Ziguenza, Emanuel de Roias, and Gaspar de Mena, nor 
of the Pope himself, upon whose sentence they wholly 
ground their resolution, either then was, or hereafter will 
be, of any force to remove them one whit from the alle- 
giance and duty which they do owe unto their king and 
country. Nay, I am in good hope that their loyal minds 
will so far distaste that evil lesson, which those great 
rabbis of theirs would have them learn, that it will teach 
them to unlearn another bad lesson wherewith they have 
been most miserably deluded: for whereas heretofore “’ wise 
men did learn to give credence to the truth, ‘ by whoso- 
ever’s mouth it should be delivered,” now men are made 
such fools, that they are taught ‘ “to attend in the doc- 
trine of religion, not what the thing is that is said, but 
what the person is that speaketh it.” 

But how dangerous a thing it is to have the faith of 
our Lord Jesus Christ in respect of persons, and to give 
entertainment to the truth, not so much for itself as for 
the regard that is had to the deliverer of it, I wish men 


veritatis testimonio magis attendendum 
esse probatur. 


‘7 Veritas sapienti nitet, cujuscunque | 
ore prolata fuerit. Gildas, in Cod. Cano- 


num Cottoniano, tit. De veritate credenda, 
quocunque ore prolata fuerit. Similiter 
Nernius, Prefat. in Historiam Britonum, 
MSS. in publica Cantabrigiensis Acade- 
miz Bibliotheca: Non quis dicat, aut 
qualiter dicatur, sed quid dictum sit, 





48 In doctrina religionis non quid dica- 
tur, sed quis loquatur attendendum esse. 
Thom. Stapleton. Defens. Ecclesiast. 


| Auctoritat. lib. iii. cap. 7, et Demon- 


strat. Principior. Doctrinal. lib. x. 


cap. 0. 


||} OF THE POPE’S TEMPORAL POWER OVER IRELAND. 633 


would learn otherwise than by woeful experience in them- 
selves. ‘4?The truth,” saith Claudius, “is to be loved 
for itself, not for the man or for the angel by whom it is 
preached ; for he that doth love it in respect of the preachers 
of it, may love lies also, if they peradventure shall deliver 
any.” As here, without all ‘ peradventure,” the Pope and 
his doctors have done, unless the teaching of flat rebellion 
and high treason may pass in the account of Catholic 
verities. The Lord of his mercy open their eyes, that they 
may see the light, and give them grace to receive the love 
of the truth, that they may be saved! he Lord likewise 
grant, if it be his blessed will, that truth and peace may 
meet together in our days, that we may be all gathered 
into one fold under one Shepherd, and that *'the whole 
earth may be filled with his glory! Amen, Amen. 


49 Veritas propter seipsam diligenda est, | et mendacia diligere, siqua forte ipsa sua 
non propter hominem, aut propter ange- | protulerint. Claud. in Galat. i. 
lum, per quem adnunciatur. Qui enim 50 John x. 16. 
propter adnunciatores eam diligit, potest 51 Psalm Lxxii. 19. 


TO THE READER. 


In judging of the religion of our ancestors, we are 
not to build our conclusion upon every single proposition 
wherein they either agree with or dissent from us, but upon 
the main bulk of the substantial points of doctrine which 
are controverted betwixt us at this day. Therefore the 
adversary must not imagine that I intend here to make 
such simple collections as these: Such a man held such a 
point with us; therefore he was a Protestant—no more 
than I will allow him to frame the like: Such a man was 
a monk, or in such or such a particular agreed with the 
now Church of Rome; therefore he was a Papist. And 
forasmuch as for any one man we have not sufficient evi- 
dences left unto us whereby it may appear what he held 
in every particular, the only way that now remaineth is to 
join all of them together, with this presumption, that what 
one man of note hath delivered, the contrary whereof is 
not to be found in others of his countrymen who lived 
about the same time, that is to be supposed to have been 
the doctrine which was commonly received in those coun- 
tries at that time. 

Hence it is that I oftentimes chain together the saying 
of divers authors into one context, and insert also some- 
times certain sentences of theirs, which do not so much make 
for any controversy as for the apt connexion of the points, 
and the illustration of the present head of doctrine there 
treated of. And although my principal intention in this 


Discourse was to produce such evidences as might shew the 


TO THE READER. 635 


agreement that was betwixt our ancestors and us in matter 
of religion, and to leave the instances which might be 
alleged for the contrary to them unto whom the maintain- 
ing of that part did properly belong; yet I have, upon 
occasion, touched upon that part also, and brought to light 
some things which I met withal in such hidden antiquities, 
as in all likelihood would not have come unto their notice 
without my discovery. 

The printed books which I cite lie as open to them 
as they have done to me; neither need they our help for 
the collecting of such things out of them as may seem to 
make for their purpose: I would we were half as careful 
for the maintenance of the truth that way, as they every 
day shew themselves to be in not letting slip any manner 
of advantage which may countenance their superstitions and 
errors. As for the manuscripts which I use, they are 
partly known to some of them, partly notified in the mar- 
ginal quotations of the treatise itself, where the place is 
noted in which they may be found: a great part whereof 
being gathered together in the rare treasury of that worthy 
Baronet, Sir Robert Cotton, I thought it not amiss to 
mark all such with an asterisk (*) in the following Cata- 
logue, to the end that, if any of the other side will be 
pleased to look into these things, he may with more ease 
satisfy himself by perusing the chief of these monuments 
brought thus together into one place, and so as _ well 
examine the truth of my allegations, as take up what he 
shall think meet for the patronage of his own cause; my 
intention herein being’ to deal fairly, and not to desire 
the concealing of any thing that may tend to the true 
discovery of the state of former times, whether it may 


seem to make for me or against me. 


A 


CATALOGUE OF THE AUTHORS 


CITED IN THIS DISCOURSE, 


ACCORDING 


AN. DOM. 

300. Kumentus Rhetor. 

317. Constantinus Magnus, cui 
ineptissima afficta est Dona- 
tio. 

330. Eusebius. 

380. Amphilochius. 

400. Jo. Chrysostomus. 

410. Hieronymus. 

414. 

tici. 

Augustinus. 

Prosper Aquitanicus. 

* Patricius. 

Secundinus. 

Synodus Patricii, Auxilii 

et Issernini. 

Sedulius. 


420. 
433. 
440. 
448. 
450. 


400. 

404. 
Gelasio. 

Damascius. 

Gildas. 

* Cogitosus. 

Venantius Fortunatus. 

Gregorius I. 


Columbanus. 


530. 
540. 


580. 
592. 


600. 


Pelagius et Celestius hzre-_ 
639. Clerus Romanus, cujus Epi- 


Concilium Romanum sub | 


| 





} 


TO THE TIMES WHEREIN THEY FLOURISHED. 


AN. DOM. 

610. Laurentius, Mellitus, et 
Justus, quorum Epistole ad 
Hibernos pars habetur apud 
Bedam. 

620. Taliessinus Bardus. 

630. Gallus. 


| 634. Honorius I.cujus Epistolz 


ad Hibernos pars habetur 
apud Bedam. 


stole ad Hibernos fragmen- 
tum habetur apud Bedam. 

640. Jonas. 

650. *Cummianus. 

657. Auctor libri de Mirabilibus 

S. Scripture. 

660. Hildephonsus 'Toletanus. 

664. Streneshalchana Synodus, 
cul interfuerunt Colmanus et 
Wilfridus. 

680. ‘Vheodorus Campidonensis, 
vel quicunque auctor fuit Vite 
Magni sive Magnoaldi. 

* Auctor Vitae Fursei. 

690. Adamnanus. 


AN. DOM. 
690. 
700. 


720. 
730. 


CATALOGUE OF AUTHORS CITED IN THIS DISCOURSE. 


Aldhelmus. 
* Collectio Canonum Ec- 
clesize Anglo-Saxonice. 
* Stephanus Presbyter. 

*Auctor fragmenti 


de 


Ecclesiasticorum Officiorum 
origine. 


Tol. 
745. 


760. 


795. 
800. 


Beda. 

Bonifacius Moguntinus. 

Concilium Romanum IT. 
sub Zacharia P. 

* Egbertus. 

Alcuinus. 

Egilwardus, vel quicun- 


que auctor fuit Vite Ki- 
liani. 


815. 
840. 
850. 


858. 
860. 
885. 
890. 
893. 
914. 
950. 


1010. 
1022. 


1074. 
1080. 
1082. 
1085. 
1090. 


1095. 


Claudius Scotus. 

Walafridus Strabus. 

Anonymus auctor Vite 
Chrysostomi. 

Johannes Erigena. 

* Nennius. 

Photius. 

AK lfredus Rex. 

Leo Imperator. 

Asser Menevensis. 

* Howelus Dha. 

* Fridegodus Probus Bri- 
to. 

Calvus Perennis. 

* Burgenses Dublin. 

*Henricus I. Rex An- 
gliee. 

* Lanfrancus. 

* Gregorius VIT. 

* Marianus Scotus. 

* Johannes, Sulgeni filius. 

Ricemarchus, filius ejus- 
dem. 

Anselmus. 








AN. DOM. 


1100. 
1110 
1123. 
1125. 


1130. 


1140. 


1150. 


1153. 
1155. 
1156. 


| 1158. 


1175. 
1180. 


1185. 
1204. 
1210. 


| 1216. 
Suffraganeorum 


637 


Gille sive Gillebertus 
Lumnicensis Epise. 

* Gotcelinus Bertinianus. 

Eadmerus. 

Hildebertus Cenomanen- 
sis. 

Liber Landavensis Eccle- 
siz, vocatus T%lo. 

Gulielmus Malmesburi- 
ensis. 

Bernardus Clarzevallen- 
sis. 

Henricus Saltereyensis. 

Adrianus IV. 

Caradocus Lancarvanen- 
515. 

Johannes Sarisburiensis. 

Alexander ITI. 

Jocelinus Furnesii mona- 
chus. 

* Giraldus Cambrensis. 

Rogerus Hovedenus. 

Robertus de Monte. 

Innocentius IIT. 

Tuamensis Archiepisc. et 

rescriptum 


ad eundem. 


1222. 
1226. 
1235. 
1240. 


1250. 


1281. 
1292. 


1307. 


Cesarius Heisterbachen- 
sis monachus. 

Gualterus Coventriensis. 

* Rogerus de Wendover. 

* Annalium Dubliniensi- 
um fragmentum. 

Matthzeus Parisiensis. 

* Johannes Brampton. 

* Bartholomezus de Cot- 
ton. 

* Annales Melrosensis Cce- 
nobii. 

Nicolaus Trivetus. 


638 CATALOGUE OF AUTHORS CITED IN THIS DISCOURSE. 


AN. DOM. 

1347. Pembrigius, auctor prio- 
ris partis Annalium Hiber- 
nize a D. Camdeno edito- 
rum. 

1357. Ricardus Armachanus. 

1366. *Johannes de Tinmouth, 

Anglicus vulgo dictus. 

1384. Gulielmus Andres, M4i- 

densis episcopus. 

1392. Concilium Stanfordiz sub 

Gulielmo Cantuariensi. 


AN. DOM. 


1417. 


1427. 
1438. 
1460. 
1461. 
1480. 
1490. 
1494. 
1500. 
1533. 


Oratores Angli in Con- 
stantiensi Concilio. 
* Thomas Caszeus. 
Marcus Ephesius. 
Johannes Capgravius. 
Johannes Hardingus. 
Johannes Rossus. 
Pomponius Leetus. 
Baptista Mantuanus. 
Jo. Cuspinianus. 
Polydorus Virgilius. 


Tuat which concerneth the Pope’s Supremacy, and the 
union of other churches with the Church of Rome, I have 
here handled at large, because upon that only point the 
Romanists do hazard their whole cause, ‘acknowledging the 
standing or falling of their church absolutely to depend there- 
upon. I have somewhat also insisted upon the supreme 
power which the kings of England have in the temporal 
state of this realm, and discovered the vanity of the Pope’s 
claim unto it: the exercise of the prince’s power in causes 
ecclesiastical I have touched but incidently, that being a 
question which requireth explication rather than demonstra- 
tion. Wherein having been called by authority, the very 
same time wherein I was making up this treatise, to give 
satisfaction in a public place of justice unto such as pre- 
tended some scruple of conscience that way, I thought 
- good to annex that declaration as a kind of supplement to 
this present discourse, together with his Majesty’s royal 
approbation of it. Which I have done, not for any vain 
ostentation, although I have good cause to rejoice in the tes- 
timony and perpetual memory of my dear Master; but to 
stop the mouth of cavillers, who may perhaps object that 
the king challengeth another manner of authority than that 
which I ascribe unto him. Which no man will say, who knew 


1 Etenim de qua re agitur, cum de | queritur, debeatne ecclesia diutius consis- 
primatu pontificis agitur ? brevissime di- | tere, an vero dissolvi et considere. Bel- 
cam, de summa rei Christiane. Id enim | larm. Prefat. in libros de Rom. Pontif. 


640 TO THE READER. 


King James to have been, as the most learned and judicious 
prince that ever sate upon this throne, so the most jealous 
of his prerogative royal, and the most impatient of the 
least diminution of the rights and pre-eminences united unto 
his imperial crown. Whereby you may easily discern, that 
such as charge the taking that part of the oath of supremacy 
which concerneth the king’s authority in causes ecclesiastical, 
with ‘‘ loathsome and base flattery, abominable and_blas- 
phemous adulation, shameful heresy and untruth against 
nature,” (these be the flowers of Cardinal Allen’s rhetoric,) 
bewray themselves to be somewhat near of kin unto those 
false teachers that speak great swelling words of vanity ; 
whose characters *St Peter and *St Jude have long since 
deciphered, that not only out of their presumption and 
self-conceitedness they are not afraid to speak evil of dig- 
nities, but also’ after a brutish manner take the boldness 
to speak evil of those things which they understand not. 
From whose seductions I beseech God deliver all his Ma- 
jesty’s true-hearted subjects! 


2 2 Pet. ii. 10, 12, 18. 3 Jude 8, 10. 


5 BoE BO 


DELIVERED IN 


THE CASTLE-CHAMBER AT DUBLIN 


THE 228° NoveMBER, ANNO 1622, 


AT THE CENSURING OF CERTAIN OFFICERS WHO REFUSED 


TO TAKE THE 


OATH OF SUPREMACY. 





A 
ip Pela bo st 


DELIVERED IN THE CASTLE-CHAMBER 


CONCERNING THE 


OATH OF SUPREMACY. 


Wuar the danger of the law is for refusing this oath, 
hath been sufficiently opened by my Lords the Judges; and 
the quality and quantity of that offence hath been agera- 
vated to the full by those that have spoken after them. 
The part which is most proper for me to deal in is, the 
information of the conscience touching the truth and equity 
of the matters contained in the oath; which I also have 
made choice the rather to insist upon, because both the 
form of the oath itself requireth herein a full resolution 
of the conscience, as appeareth by those words in the very 
beginning thereof, “I do utterly testify and declare in my 
conscience,” &c. and the persons that stand here to be 
censured for refusing the same have alleged nothing in their 
own defence but only the simple plea of ignorance. 

That this point, therefore, may be cleared, and all 
needless scruples removed out of men’s minds, two main 
branches there be of this oath which require special con- 
sideration: the one positive, acknowledging the supremacy 
of the government of these realms in all causes whatsoever 
to rest in the king’s highness only; the other negative, 
renouncing all jurisdictions and authorities of any foreign 
prince or prelate within his Majesty’s dominions. 


5 59 


644 SPEECH IN THE CASTLE-CHAMBER 


For the better understanding of the former we are in 
the first place to call unto our remembrance that exhorta- 
tion of St Peter, 'Submit yourselves unto every ordinance 
of man for the Lord’s sake: whether it be unto the king, 
as having the pre-eminence; or unto governors, as unto 
them that are sent by him for the punishment of evil- 
doers, and for the praise of them that do well. By this 
we are taught to respect the king, not as ‘the only governor” 
of his dominions simply, (for we see there be other governors 
placed under him,) but ws ὑπερέχοντα: as him that excelleth 
and hath the pre-eminence over the rest, that is to say, 
according to the tenor of the oath, as him that is ““ the 
only supreme governor” of his realms. Upon which ground 
we may safely build this conclusion, that whatsoever power 
is incident unto the king by virtue of his place, must be 
acknowledged to be in him supreme, there being nothing 
so contrary to the nature of sovereignty as to have another 
superior power to over-rule it. 


Qui rex est, regem, maxime, non habeat. 


In the second place, we are to consider that God, for 
the better settling of piety and honesty among men, and 
the repressing of profaneness and other vices, hath established 
two distinct powers upon earth; the one of the keys, com- 
mitted to the church, the other of the sword, committed 
to the civil magistrate. That of the keys is ordained to 
work upon the inner man, having immediate relation to the 
“remitting or retaining of sins. That of the sword is ap- 
pointed to work upon the outward man, yielding protection 
to the obedient, and inflicting external punishment upon the 
rebellious and disobedient. By the former, the spiritual 
officers of the Church of Christ are enabled to *govern 
well, to ‘speak and exhort and rebuke with all authority, 
to °loose such as are penitent, to commit others unto the 
Lord’s prison until their amendment, or to bind them over 
unto the judgment of the great day, if they shall persist 
in their wilfulness and obstinacy. By the other, princes 
have an imperious power assigned by God unto them for 
the defence of such as do well, and executing ‘revenge and 


Tel Ῥεῖ: 11.19.17: 2 John xx. 23. 5 Matt. xvi. 19, and xviii. 18. 
3 Dim. v.17; ood Orth Lay, © Rom. xiii. 4. 


CONCERNING THE OATH OF SUPREMACY. 645 


wrath upon such as do evil, whether ‘by death, or banish- 
ment, or confiscation of goods, or imprisonment, according 
to the quality of the offence. 

When St Peter, that had the keys committed unto hin, 
made bold to draw the sword, he was commanded to “put 
it up, as a weapon that he had no authority to meddle 
withal. And on the other side, when Uzziah the king 
would venture upon the execution of the priest’s office, it 
was said unto him, “7ὲ pertaineth not unto thee, Uxziah, 
to burn incense unto the Lord, but to the priests the sons 
of Aaron, that are consecrated to burn incense. Let this, 
therefore, be our second conclusion, that the power of the 
sword and of the keys are two distinct ordinances of God; 
and that the prince hath no more authority to enter upon 
the execution of any part of the priest’s function, than the 
priest hath to intrude upon any part of the office of the 
prince. 

In the third place, we are to observe, that the power 
of the civil sword, the supreme managing whereof belongeth 
to the king alone, is not to be restrained unto temporal 
causes only, but is by God’s ordinance to be extended like- 
wise unto * all spiritual or ecclesiastical things and causes ;” 
that as the spiritual rulers of the Church do exercise their 
kind of government in bringing men unto obedience, not 
of the duties of the first table alone, which concerneth piety 
and the religious service which man is bound to perform 
unto his Creator, but also of the second, which respecteth 
moral honesty and the offices that man doth owe unto man ; 
so the civil magistrate is to use his authority also in re- 
dressing the abuses committed against the first table, as 
well as against the second, that is to say, as well in 
punishing of an heretic, or an idolater, or ἃ blasphemer, 
as of a thief, or a murderer, or a traitor; and in _pro- 
viding by all good means that such as live under his 
government ‘may lead a quiet and peaceable life in all 
piety and honesty. 

And howsoever by this means we make both prince and 
priest to be in their several places custodes utriusque tabule, 
“ς keepers of both God’s tables,” yet do we not hereby any 


7 Ezra vii. 26. a Matt. xxvi. 62. 9.2 Chron. xxvi. 16. 105 1. ΓΕῚ ΠῚ 11. 2 


646 SPEECH IN THE CASTLE-CHAMBER 


way confound both of their offices together; for though the 
matter wherein their government is exercised may be the 
same, yet is the form and manner of governing therein 
always different, the one reaching to the outward man only, 
the other to the inward; the one binding or loosing the 
soul, the other laying hold on the body and the things 
belonging thereunto; the one having special reference to the 
judgment of the world to come, the other respecting the 
present retaining or losing of some of the comforts of this 
life. 

That there is such a ‘ "civil government” as this in 
“ς causes spiritual or ecclesiastical,” no man of judgment 
can deny. For must not heresy, for example, be acknow- 
ledged to be a cause merely spiritual or ecclesiastical? and 
yet by what power is an heretic put to death? The officers 
of the church have no authority to take away the life of 
any man: it must be done therefore per brachium seculare ; 
and consequently it must be yielded without contradiction, 
that the temporal magistrate doth exercise therein a part 
of his civil government in punishing a crime that is of its 
own nature spiritual or ecclesiastical. 

But here it will be said, the words of the oath being 
general, that the king is ‘ the only supreme governor of 
this realm and of all other his highness’ dominions and 
countries,” how may it appear that the power of the civil 
sword only is meant by that government, and that the 
power of the keys is not comprehended therein? I answer, 
first, that where a civil magistrate is affirmed to be “ the 
governor of his own dominions and countries,” by common 
intendment this must needs be understood of a civil govern- 
ment, and may in no reason be extended to that which is 
merely of another kind. Secondly, I say, that where an 
ambiguity is conceived to be in any part of an oath, it 
ought to be taken according to the understanding of him 
for whose satisfaction the oath was ministered. Now, in 


‘1 As on the other side, that a spiritual | we see in Sententia lata super Chartas, 
or ecclesiastical government is exercised | anno 12 ἢ. H. 111. that the bishops of 
in causes civil or temporal. For is not England pronounce a solemn sentence of 
excommunication a main part of eccle- | excommunication against the infringers 
siastical government, and forest laws a | of the liberties contained in Charta de 
special branch of causes temporal? yet | Foresfa. 


CONCERNING THE OATH OF SUPREMACY. 647 


this case it hath been sufficiently declared by public autho- 
rity, that no other thing is meant by the government here 
mentioned but that of the civil sword only. 

For in the book of Articles agreed upon by the arch- 
bishops and bishops and the whole clergy, in the Convocation 
holden at London anno 1562, thus we read: ““ Where we 
attribute to the queen’s majesty the chief government, by 
which titles we understand the minds of some slanderous 
folks to be offended, we give not to our princes the minis- 
tering either of God’s word or of the Sacraments, (the 
which thing the injunctions also lately set forth by Elizabeth 
our Queen doth most plainly testify), but that only pre- 
rogative which we see to have been given always to all 
godly princes in holy Scriptures by God himself, that is, 
that they should rule all estates and degrees committed to 
their charge by God, whether they be ecclesiastical or 
temporal, and restrain with the civil sword the stubborn and 
evil-doers.” 

If it be here objected, that the authority of the Con- 
vocation is not a sufficient ground for the exposition of that 
which was enacted in Parliament, I answer, that these 
Articles stand confirmed not only by the royal assent of 
the prince, for the establishing of whose supremacy the oath 
was framed, but also by a special act of Parliament, which 
is to be found among the statutes in the thirteenth year 
of Queen Elizabeth, chap. 12. Seeing therefore the makers 
of the law have full authority to expound the law, and they 
have sufficiently manifested, that by the ‘supreme govern- 
ment” given to the prince they understand that kind of 
government only which is exercised with the civil sword, 
I conclude that nothing can be more plain than this, that 
without all scruple of conscience the king’s majesty may 
be acknowledged in this sense to be “ the only supreme 
governor of all his highness’ dominions and countries, as 
well in all spiritual or ecclesiastical things or causes as 
temporal.” And so have I cleared the first main branch 
of the oath. 

I come now unto the second, which is propounded 
negatively, that ‘* no foreign prince, person, prelate, state, 
or potentate, hath or ought to have any jurisdiction, power, 
superiority, pre-eminence, or authority, ecclesiastical or spi- 


648 SPEECH IN THE CASTLE-CHAMBER 


ritual, within this realm.” The foreigner that challengeth 
this ecclesiastical or spiritual jurisdiction over us is the 
Bishop of Rome, and the title whereby he claimeth this power 
over us is the same whereby he claimeth it over the whole 
world, because he is St Peter’s successor, forsooth. And 
indeed if St Peter himself had been now alive, I should 
freely confess that he ought to have spiritual authority and 
superiority within this kingdom. But so would I say also 
if St Andrew, St Bartholomew, St Thomas, or any of the 
other Apostles had been alive. For I know that their com- 
mission was very large, to “go into all the world, and to 
preach the gospel unto every creature; so that in what 
part of the world soever they lived, they could not be said 
to be out of their charge, their apostleship being a kind 
of an universal bishoprick. If, therefore, the Bishop of Rome 
can prove himself to be one of this rank, the oath must 
be amended, and we must acknowledge that he hath eccle- 
siastical authority within this realm. 

True it is, that our lawyers in their year-books by the 
name of the Apostle do usually design the Pope. But if 
they had examined his title to that apostleship, as they 
would try an ordinary man’s title to a piece of land, they 
might easily have found a number of flaws and main defects 
therein. For, first, it would be enquired whether the apostle- 
ship was not ordained by our Saviour Christ as a special 
commission, which, being personal only, was to determine 
with the death of the first Apostles. For howsoever at their 
first entry into the execution of this commission we find 
that Matthias was admitted to the apostleship in the room 
of Judas, yet afterwards, when James the brother of John 
was slain by Herod, we do not read that any other was 
substituted in his place. Nay, we know that the Apostles 
generally left no successors in this kind, neither did any 
of the bishops (he of Rome only excepted) that sat in those 
famous churches wherein the Apostles exercised their minis- 
try, challenge an apostleship or an universal bishoprick by 
virtue of that succession. 

It would, secondly, therefore be enquired, what sound 
evidence they can produce to shew that one of the company 


12 Mark xyi. 15. 13 Acts i. 23, 26. 


CONCERNING THE OATH OF SUPREMACY. 649 


was to hold the apostleship as it were in fee for him and 
his successors for ever, and that the other eleven should 
hold the same for term of life only? Thirdly, if this state 
of perpetuity was to be cast upon one, how came it to fall 
upon St Peter rather than upon St John, who outlived all 
the rest of his fellows, and so, as a surviving feoffee, had 
the fairest right to retain the same in himself and his suc- 
cessors for ever? Fourthly, if that state were wholly settled 
upon St Peter, seeing the Romanists themselves acknowledge 
that he was Bishop of Antioch before he was Bishop of 
Rome, we require them to shew why so great an inheritance 
as this should descend unto the younger brother, as it were 
by Borough-English, rather than to the elder, according to 
the ordinary manner of descents; especially seeing Rome 
hath little else to allege for this preferment, but only that 
St Peter was crucified in it, which was a very slender 
reason to move the Apostle so to respect it. Seeing there- 
fore the grounds of this great claim of the Bishop of Rome 
appear to be so vain and frivolous, I may safely conclude 
that he ‘‘ ought to have no ecclesiastical or spiritual autho- 
rity within this realm,” which is the principal point contained 
in the second part of the oath. 


650 





JAMES Rex. 


Ricut Reverend Father in God and right trusty and 
well-beloved counsellor, we greet you well. You have not 
deceived our expectation, nor the gracious opinion we ever 
conceived both of your abilities in learning, and of your 
faithfulness to us and our service. Whereof as we have 
received sundry testimonies both from our precedent Deputies, 
as likewise from our right trusty and well-beloved cousin 
and counsellor the Viscount Falkland, our present Deputy 
of that realm, so have we now of late in one particular 
had a further evidence of your duty and affection well ex- 
pressed by your late carriage in our Castle-chamber there, 
at the censure of those disobedient magistrates who refused 
to take the oath of supremacy; wherein your zeal to the 
maintenance of our just and lawful power, defended with 
so much learning and reason, deserves our princely and 
gracious thanks, which we do by this our letter unto you, 
and so bid you farewell. Given under our signet at our 
court at Whitehall the 11th of January, 1622, in the 20th 


year of our reign of Great Britain, France, and Treland. 


To the Right Reverend Father in God 
and our right trusty and well-beloved 
counsellor the Bishop of Meath. 


SE ei oN 


PREACHED BEFORE THE 


COMMONS’ HOUSE OF PARLIAMENT 


St MARGARET'S CHURCH AT WESTMINSTER, 


THE 18™ or Fespruary, 1620. 
9 





A SERMON, 


ἅς. 


1 CoRINTHIANS X. 17. 


We being many are one bread, and one body: for we 
are all partakers of that one bread. 


OruerR entrance I need not make unto my speech at 
this time, than that which the Apostle himself presenteth 
unto me in the verse next but one going before my text: 
I speak to wise men. ‘The more unwise might I deem 
myself to be, who, being so conscious unto myself of my 
great weakness, durst adventure to discover the same before 
so grave and judicious an auditory; but that this consi- 
deration doth somewhat support me, that no great blame 
can light herein upon me, but some aspersion thereof must 
reflect upon yourselves, who happened to make so evil a 
choice: the more facile I expect you to be in a cause 
wherein you yourselves are some ways interested. 

The special cause of your assembling at this time is, 
first, that you who profess the same truth may join in one 
body, and partake together of the same blessed Communion, 
and then that such as adhere unto false worship may be 
discovered and avoided; you in your wisdom discerning 
this holy Sacrament to be as it were ignis probationis, 
which would both congregare homogenea, and segregare 
heterogenea, (as in philosophy we use to speak,) both con- 
join those that be of the same, and disjoin such as be of 
a differing kind and disposition. And to this purpose have 
I made choice of this present text; wherein the Apostle 
maketh our partaking of the Lord’s table to be a testimony, 


054 A SERMON PREACHED BEFORE THE 


not only of the union and communion which we have betwixt 
ourselves and with our head, which he doth in the express 
words which I have read, but also of our disunion and 
separation from all idolatrous worship, as appeareth by 
the application hereof unto his main drift and intendment, 
laid down in the 14th and 21st verses. 

The effect therefore of that which St Paul in express 
terms here delivereth, is the ““ communion of saints ;” which 
consisteth of two parts, the fellowship which they have with 
the body laid down in the beginning, and the fellowship 
which they have with the head laid down in the end of the 
verse; both which are thus explained by St John: That 
which we have seen and heard declare we unto you, that 
ye also may have fellowship with us: and truly our fellow- 
ship is with the Father, and with his Son Jesus Christ. 
1 John i. 8.6. Let them therefore that walk in darkness 
brag as much as they list of their good fellowship; this 
blessed Apostle assureth us, that such only as do walk in 
the light 'have fellowship one with another, even as they 
have fellowship with God and Jesus Christ his Son, whose 
blood shall cleanse them from all sin. And to what better 
company can a man come than *to the general assembly and 
church of the firstborn, which are enrolled in heaven, and 
to God the Judge of all, and to the spirits of just men 
made perfect, and to Jesus the mediator of the new cove- 
nant, and to the blood of sprinkling, which speaketh better 
things than that of Abel? No fellowship, doubtless, is com- 
parable to this ‘* communion of saints.” 

To begin therefore with the first part thereof: as the Apo- 
stle in the third to the Galatians maketh our being *baptized 
into Christ to be a testimony that we are all one in Christ, 
so doth he here make our partaking of that one bread to 
be an evidence that we also are all one bread and one body 
in him. And to the same purpose in the twelfth chapter 
following, he propoundeth both our baptism and our drinking 
of the Lord’s cup as seals of the spiritual conjunction of 
us all into one mystical body: *For as the body is one, 
saith he, and hath many members, and all the members of 
that one body, being many, are one body; so also is Christ. 


+ John i. 6, 7. 2 Heb. xii. 23, 24. 3 Gal. iii. 27, 28. ΕἼ ‘Cor: ἘΠῚ 125 19: 


COMMONS’ HOUSE OF PARLIAMENT. 655 


For by one Spirit are we all baptized into one body, whether 
we be Jews or Gentiles, whether we be bond or free; and 
have been all made to drink into one Spirit. Afterwards 
he addeth, that we °are the body of Christ, and members in 
particular ; and in another place also, that °We being many 
are one body in Christ, and every one members one of 
another. 

Now, the use which he teacheth us to make of this won- 
derful conjunction, whereby we are made members of Christ 
and members one of another, is twofold: 1. That there 
should be no schism in the body. 2. That the members 
should have the same care one for another, 1 Cor. ΧΙ]. 25. 
For preventing of schism he exhorteth us, in the fourth to 
the Ephesians, “to keep the unity of the Spirit in the bond 
of peace; and to make this bond the firmer, he putteth us 
in mind of one body, one Spirit, one hope, one Lord, one 
faith, one baptism, one God and Father of all, who is 
above all, and through all, and in us all; by this multi- 
plication of unities declaring unto us, that the knots whereby 
we are tied together are both in number more, and of far 
greater moment, than that matters of smaller consequence 
should dissever us; and therefore that we should stand fast 
in one spirit, with one mind striving together for the faith 
of the Gospel ; and in nothing terrified by our adversaries. 
Philo 0:27; 28: 

But howsoever God hath thus marshalled his Church in 
a goodly order, ‘terrible as an army with banners, yet such 
is the disorder of our nature, that many for all this break 
rank, and the enemy laboureth to breed division in God’s 
house, that so his kingdom might not stand. Nay, often- 
times it cometh to pass that the “watchmen themselves, 
who were appointed for the safeguarding of the Church, 
“prove in this kind to be the smiters and wounders of her ; 
and from among them who were purposely ordained in the 
Church for the bringing of men "into the unity of the faith, 
and of the knowledge of the Son of God, even from among 


57 (οὐ κι: 27. ® Rom. xii. 5. | domo Dei populos seduxisse, preter illos 
7 Ephes. iv. 3—6. 8 Cant. vi. 4. | qui sacerdotes a Deo positi fuerant et 
9 Cant.v. 7. prophete. Hieron. 
'0 Veteres scripturas scrutans, invenire | '! Ephes. iv. 13. 


non possum, scidisse ecclesiam et de ‘| Acts xx. 30. 


656 A SERMON PREACHED BEFORE THE 


those some do arise that speak perverse things, to draw away 
disciples after them. 

Thus we find in the Keclesiastical History, that after 
the death of Julian the Apostate ‘* questions and disputes 
concerning matters of doctrine were freshly set a-foot by 
those who were set over the churches.” Whereupon Sozo- 
men maketh this grave observation: that ‘* “the disposition 
of men is such, that when they are wronged by others 
they are at agreement among themselves, but when they 
are freed of evils from abroad, then they make insurrections 
one against another:” which as we find to be too true by 
the late experience of our neighbour churches in the Low 
Countries, so are we to consider with the wise man, that 
Swhat hath been is now, and that which is to be hath 
already been; and be not so inquisitive, why “the former 
days were better than these? for we do not enquire wisely 
concerning this. When like troubles were in the Church 
heretofore, Isidorus Pelusiota, an ancient Father, moveth 
the question, “What a man should do” in this case? and 
maketh answer, that “if it be possible, we should mend 
it; but if that may not be, we should hold our peace.” 

The Apostle’s resolution, I think, may give sufficient 
satisfaction in this point to all that have moderate and 
peaceable minds: “Jf in any thing ye be otherwise minded, 
God shall reveal even this unto you: nevertheless, whereto 
we have already attained, let us walk by the same rule, 
let us mind the same thing. It is not to be looked for, 
that all good men should agree in all things; neither is it 
fit that we should, as our adversaries do, put the truth unto 
compromise, and to the saying of an Achitophel, whose 
counsel must be accepted, as if a man had enquired at 
the oracle of God. We all agree that the Scriptures of 
God are the perfect rule of our faith; we all consent in 
the main grounds of religion drawn from thence; we all 
subscribe to the articles of doctrine agreed upon in the 


18. Αἱ περὶ τῶν δογμάτων ζητήσεις TE αὐτοῖς τῶν ἔξωθεν κακῶν πρὸς σφᾶς αὐ- 
καὶ διαλέξεις πάλιν ἀνεκινοῦντο τοῖς τοὺς στασιάζειν. Ibid. 
προεστῶσι τῶν ἐκκλησιῶν. Sozomen. | 1! Eccles. iii. 15. 16 Eccles. vii. 10. 
Hist. Ecclesiast. lib. vi. cap. 4. | 17 Ti οὖν ποιητέον ; φής. Ei μὲν duve- 
14 Οὕτω πὴ τοῖς ἀνθρώποις φίλον, | τὸν, διορθωτέον, εἰ δὲ μὴ, ἡσυχαστέον. 
παρ᾽ ἑτέρων μὲν ἀδικουμένοις πρὸς τὸ | Isidor. Pelus. lib. iv. Epist. ΟΧΧΧΙΙΙ. 


ὁμόφυλον ὁμονοεῖν, ἀπηλλαγμένοις δὲ 5 Phil. iii. 15, 16. 


COMMONS’ HOUSE OF PARLIAMENT. 657 


Synod of the year 1562, ‘‘ for the avoiding of diversities 
of opinions, and the establishing of consent touching true 
religion.” Hitherto, by God’s mercy, have we already at- 
tained; thus far therefore let us mind the same thing; let 
not every wanton wit be permitted to bring what fancies 
he list into the pulpit, and to disturb things that have been 
well ordered. 151 beseech you, brethren, saith the Apostle, 
mark them which cause divisions and offences contrary to 
the doctrine which ye have learned, and avoid them. 

If in some other things we be otherwise minded than 
others of our brethren are, let us bear one with another, 
until God shall reveal the same thing unto us; and how- 
soever we may see cause why we should dissent from others 
in matter of opinion, yet let us remember, that that is no 
cause why we should break the king’s peace, and make a 
rent in the Church of God: a thing deeply to be thought 
of by the Ishmaels of our time, whose “hand is against 
every man, and every man’s hand against them; who * bite 
and devour one another until they be consumed one of 
another ; who forsake the fellowship of the saints, and *by 
a sacrilegious separation break this bond of peace. Little 
do these men consider, how precious the peace of the Church 
ought to be in our eyes, to be redeemed with a thousand of 
our lives, and of what dangerous consequence the matter of 
schism is unto their own souls: for howsoever the schismatic 
secundum affectum, as the schoolmen speak, in his intention 
and wicked purpose, taketh away unity from the Church, 
even as he that hateth God doth take away goodness from 
him as much as in him lieth; yet secundum effectum, in 
truth and in very deed, he taketh away the unity of the 
Church only from himself; that is, he cutteth himself off 
from being united with the rest of the body ; and being 
dissevered from the body, how is it possible that he should 
retain communion with the head ? 

To conclude therefore this first use which we are to 


19 Rom. xvi. 17. 20 Gen. xvi. 12. αἵρεσιν ἐμπεσεῖν τὸ τὴν ἐκκλησίαν 
21 Gal. v. 15. σχίσαι οὐκ ἔλαττόν ἐστι κακόν. ““ 1 say 
22 Vos ergo quare separatione sacri- and protest, that to make schism in the 
lega pacis vinculum dirupistis? Au- | Church is no less evil than to fall 
gust. lib. ii. de Baptismo contra Donat. | into heresy.’’ Chrysost. in Ephes. Hom, 
Λέγω καὶ διαμαρτύρομαι, ὅτι Tov eis | XI. 
ἜΤ 


658 A SERMON PREACHED BEFORE THE 


make of our communion with the body, let us call to mind 
the exhortation of the Apostle: “ Above all things put on 
love, which is the bond of perfectness: and let the peace of 
God rule in your hearts, to the which also ye are called im 
one body. * Behold how good and pleasant a thing it is for 
brethren to dwell together in unity! what a goodly thing 
it is to behold such an honourable assembly as this is, to 
be as a house that is “compact together in itself, holding 
fit correspondence with the other part of this great body, 
and due subordination unto their and our Head! Such as 
wish not well to the public good, and would rejoice at 
the ruin of our state, long for nothing more than that 
dissensions should arise here betwixt the members mutually, 
and betwixt them and their Head. 


Hoe Ithacus velit, et magno mercentur Atride. 


They know full well that “every kingdom divided against 
itself is brought to desolation; and every house divided 
against itself shall not stand; nor do they forget the 
politician’s old rule, divide et impera, ‘“ make a division, 
and get the dominion.” The more need have we to look 
herein unto ourselves, who cannot be ignorant how dolorous 
solutio continui, and how dangerous ruptures prove to be 
unto our bodies. “Jf therefore there be any comfort of 
love, if any fellowship of the Spirit, fulfil our joy; that 
ye be like-minded, having the same love, being of one accord, 
of one mind; and doing nothing through strife or vain- 
glory. Remember, that as oft as we come unto the Lord’s 
table, so oft do we enter into new bonds of peace, and tie 
ourselves with firmer knots of love together; this blessed 
communion being a sacred seal not only of the union which 
we have with our Head by faith, but also of our conjunction 
with the other members of the body by Jove. 

Whereby as we are admonished to maintain unity among 
ourselves, that there be no schism, or division, in the body, 
so are we also further put in mind, that the members should 
have the same care one for another: for that is the second 
use which St Paul teacheth us to make hereof in 1 Cor. xii. 
26, which he further amplifieth in the verse next following, 


ἈΒ ΘΟ iii. 14, 15. | 25 Psalm exxii. 3. 
24 Psalm cxxxiii. I. 26 Matth. xii. 25. 27 Phil, ii. 1—3. 


COMMONS’ HOUSE OF PARLIAMENT. 659 


by the mutual sympathy and fellow-feeling which the mem- 
bers of the same body have one with another: for whether 
one member suffer, all the members suffer with it; or one 
member be honoured, all the members rejoice with it. And 
then he addeth, Now ye are the body of Christ, and mem- 
bers in particular; shewing unto us thereby, that as we 
are all 8 σύσσωμοι καὶ συμμέτοχοι τῆς ἐπαγγελίας; con- 
corporated, as it were, and made copartners of the promise 
in Christ; so we should have one another in our hearts, 
“eis τὸ συναποθανεῖν καὶ συζῆν, to die and live together. 
And hereupon is that exhortation in the 13th to the Hebrews 
grounded: * Remember them that are in bonds, as bound 
with them; and them which suffer adversity, as being your- 
selves also in the body; it being a perilous sign that we 
be no lively members of that body, if we be not sensible 
of the calamities that lie upon our afflicted brethren. We 
know the woe that is pronounced against such as are at 
ease in Sion, and “are not grieved for the affliction of 
Joseph, with the judgment following: Therefore now shall 
they go captive with the first that go captive. We know 
the angel’s bitter curse against the inhabitants of Meroz: 
Curse ye Meroz, said the angel of the Lord, curse 
ye bitterly the inhabitants thereof; because they came 
not to help the Lord, to help the Lord against the 
mighty. Not as if the Lord did stand in need of our help, 
or were not able without our assistance to maintain his 
own cause; but that hereby he would make trial of our 
readiness to do him service, and prove the sincerity of our 
love. “If we hold our peace and sit still at this time, 
deliverance shall arise to God’s Church from another place ; 
but let us look that the destruction do not light upon us 
and ours. 

I need not make any application of that which I have 
spoken: the face of Christendom, so miserably rent and 
torn as it is at this day, cannot but present itself as a rueful 
spectacle unto all our eyes, and, if there be any bowels in 
us, stir up compassion in our hearts. Neither need I to 
be earnest in exciting you to put your helping hands to 
the making up of these breaches: your forwardness herein 
38. [phes. iii. 6. 29 2 Cor. vii. 3. 31 Amos vi. l, 6, 7. 32 Judg. v. 23. 


Heb. xiii. 3. 88. Esther iv. 14. 
Pa 


660 A SERMON PREACHED BEFORE THE 


hath prevented me; and instead of petitioning, for which 
I had prepared myself, hath ministered unto me matter of 
thanksgiving. A good work is at all times commendable; 
but the doing of it in fit time addeth much to the lustre 
thereof, and maketh it yet more goodly. The season of 
the year is approaching wherein “kings go forth to battle: 
the present supply and offer of your subsidy was done in 
a time most seasonable ; being so much also the more accept- 
able as it was granted *not grudgingly, or of necessity, but 
freely and with a willing mind. God loveth a cheerful 
giver, and he is able to make all grace abound towards 
you, that ye always having all sufficiency in all things, 
may abound to every good work. 

And thus being by your goodness so happily abridged 
of that which I intended further to have urged from the 
conjunction which we have with the body, I pass now unto 
the second part of the Communion of Saints, which con- 
sisteth in the union which we all have with one Head. For 
Christ our Head is the main foundation of this heavenly 
union. Out of him there is nothing but confusion ; without 
him we are nothing but disordered heaps of rubbish; but 
in him all the building fitly framed together groweth unto 
an holy temple in the Lord; and in him are we builded 
together for an habitation of God through the Spirit, 
Ephes. ii. 21, 22. Of ourselves we are but lost sheep, 
scattered and wandering upon every mountain. From him 
it is that there is one fold and one shepherd, John x. 10; 
God having purposed in himself to gather together in one 
all things in Christ, both which are in heaven, and which 
are on earth; even in him, Ephes. i. 10. This is the effect 
of our Saviour’s prayer, John xvii. 21, That they all may 
be one; as thou, Father, art in me, and I in thee, that 
they also may be one in us, ας. I in them, and thou in 
me, that they may be made perfect in one. And this is it 
which we find so oft repeated by St Paul: We, being many, 
are one body in Christ, Rom. xii. 5; Ye are all one in Christ 
Jesus, Gal. iii. 28. And in the text we have in hand, We 
being many are one bread, and one body. Why? because 
we are all partakers of that one bread; namely, of that 


34 2 Sam. xi. i. 56 Ὁ COL ἐπ “ὃ: 


COMMONS’ HOUSE OF PARLIAMENT. 661 


bread whereof he had said in the words immediately gomg 
before, “The bread which we break, is it not the commu- 
nion of the body of Christ ? 

Under the name of bread, therefore, here is comprehended 
both panis Domini and panis Dominus ; not only the bread 
of the Lord, but also the Lord himself, who is that living 
bread: which came down from heaven, John vi. 51. For 
as St Peter, saying that “baptism doth save ws, under- 
standeth thereby both the outward part of that Sacrament, 
(for he expressly calleth it a figwre,) and more than that 
too, as appeareth by the explication presently adjoined, 
not the putting away of the filth of the flesh, even the 
inward purging of our consciences by virtue of the death 
and resurrection of Jesus Christ; so St Paul here, making 
the reason of our union to be our partaking all of this one 
bread, hath not so much respect unto the external bread in 
the Sacrament, though he exclude not that neither, as unto the 
true and heavenly bread figured thereby; whereof the Lord 
himself pronounceth in the sixth of John, “The bread that 
I will give is my flesh, which I will give for the life of 
the world; and, to shew that by partaking of this bread 
that wonderful union we speak of is effected: “He that 
eateth my flesh, and drinketh my blood, dweileth in me, 
and I in him. 

It is a lamentable thing to behold how this holy Sacra- 
ment, which was ordained by Christ to be a bond whereby 
we should be knit together in unity, is by Satan’s malice 
and the corruption of man’s disposition so strangely perverted 
the contrary way, that it is made the principal occasion of that 
woful distraction which we see amongst Christians at this day, 
and the very fuel of endless strifes and implacable contentions. 
And forasmuch as these mischiefs have proceeded from the 
inconsiderate confounding of those things which in their own 
nature are as different as may be, for the clearer distinguish- 
ing of matters we are in the first place to consider, that a 
Sacrament taken in its full extent comprehendeth two things 
in it; that which is outward and visible, which the schools 
“call properly Saeramentum, in a more strict acception of the 


SEs @or:cxs) LO: Sie beteyilt.tan. x. B. et Gratian. de Consecrat. Dist. 11. 
38 John vi. 32, 51]. 89 John vi. 56. cap. 48. Hoe est quod dicimus, ex Au- 
49 P, Lombard. lib, iv. Sentent. Dist. | gustino. 


662 A SERMON PREACHED BEFORE THE 

word; and that which is inward and invisible, which they 
term rem Sacramenti, the principal thing exhibited in the 
Sacrament. Thus in the Lord’s Supper, the outward thing 
which we see with our eyes is bread and wine, the inward 
thing which we apprehend by faith is the body and blood 
of Christ: in the outward part of this mystical action, 
which reacheth to that which is Sacramentwm only, we 
receive this body and blood but sacramentally; in the 
inward, which containeth rem, the thing itself in it, we 
receive them really: and consequently the presence of these 
in the one is relative and symbolical, in the other real 
and substantial. 

To begin, then, with that which is symbolical and rela- 
tive, we may observe out of the Scripture, which saith 
that *’ Abraham received the sign of circumcision, a seal 
of the righteousness of the faith which he had being uncir- 
cumcised, that sacraments have a twofold relation to the 
things whereof they be sacraments, the one of a sign, the 
other of a seal. Signs, we know, are relatively united unto 
the things which they do signify; and in this respect are 
so nearly conjoined together, that the name of the one is 
usually communicated unto the other. This cup is the 
mew testament, or, the new covenant, saith our Saviour in 
the institution of the holy Supper, Luke xxii. 20. T'his is 
my covenant, saith God in the institution of circumcision 
in the Old Testament, Gen. xvii. 10; but how it was his 
covenant, he explaineth in the verse immediately following: 
Ye shall circumeise the flesh of your foreskin, and it shall 
be a sian of the covenant betwixt me and you. So words 
being the signs of things, no sooner is the sound of the 
word conveyed to our ears, but the notion of the thing signi- 
fied thereby is presented unto our mind; and thereupon, in 
the speech of the Scripture, nothing is more ordinary than 
by the term of “word to note a thing. We read, in the 
fourth of the first of Samuel, that the Philistines were 
afraid and said, God is come into the camp, verse 7, when 
the Israelites brought thither the ark of the covenant of 
the Lord of hosts, which dwelleth between the  cherubims, 


ἐν Rom. iv. 11. no word shall be unpossible, that is, no 
42 So the ten commandments are called | thing, Luke i. 37, &c. 
ten words, Exod. xxxiy. 28. With God 


COMMONS’ HOUSE OF PARLIAMENT. 663 


verse 4, and yet was that no other but this relative kind 
of presence whereof now we speak; in respect whereof also 
the shewbread is in the Hebrew named p 387 OM), the 
bread of faces, or, the presence-bread. We see with us 
the room wherein the king’s chair and other ensigns of 
state are placed is called ‘the chamber of presence,” 
although the king himself be not there personally present. 
And as the rude and undutiful behaviour of any in that 
place, or the offering of any disrespect to the king’s por- 
traiture, or to the arms royal, or to any other thing that 
hath relation to his majesty, is taken as a dishonour done 
unto the king himself; so here, he that eateth the bread 
and drinketh the cup of the Lord unworthily, is accounted 
guilty of offering indignity to the “body and blood of the 
Lord. 

In this sort we acknowledge sacraments to be signs ; 
but bare signs we deny them to be: seals they are as well 
as signs of the covenant of grace. As it was therefore said 
of John the Baptist, that he was “‘a prophet, and more 
than a prophet, so must we say of sacraments, that they be 
signs, and more than signs ; even pledges and assurances of the 
interest which we have in the heavenly things that are repre- 
sented by them. He that hath in his chamber the picture 
of the French King hath but a bare sign, which possibly 
may fake him think of that king when he looketh on it, 
but sheweth not that he hath any manner of interest in him. 
It is otherwise with him that hath the king’s great seal 
for the confirmation of the title that he hath unto all the 
lands and livelihood which he doth enjoy. And as here 
the wax that is affixed to those letters patents, howsoever 
for substance it be the very same with that which is to 
be found everywhere, yet being applied to this use, is of 
more worth to the patentee than all the wax in the country 
beside; so standeth it with the outward elements in the 
matter of the Sacrament. The bread and wine are not 
changed in substance from being the same with that which 
is served at ordinary tables; but in respect of the sacred 
use whereunto they are consecrated, such a change is made 
that now they differ as much from common bread and wine 


43 1 Cor. xi. 27. 44 Matth. xi. 9. 


664 A SERMON PREACHED BEFORE THE 


as heaven from earth. Neither are they to be accounted 
barely significative, but truly ewxhibitive also of those hea- 
venly things whereto they have relation; as being appointed 
by God to be a means of conveying the same unto us, 
and putting us in actual possession thereof. So that in 
the use of this holy ordinance, as verily as a man with 
his bodily hand and mouth receiveth the earthly creatures, 
so verily doth he with his spiritual hand and mouth, if any 
such he have, receive the body and blood of Christ. 

And this is that real and substantial presence which 
we affirmed to be in the inward part of this sacred action. 
For the better conceiving of which mystery, we are to enquire, 
first, what the thing is which we do here receive; secondly, 
how and in what manner we are made partakers of it. 
Touching the first, the truth which must be held is this, 
that we do not here receive only the benefits that flow from 
Christ, but the very body and blood of Christ, that is, 
Christ himself crucified. For as none can be made partaker 
of the virtue of the bread and wine to his bodily sustenance, 
unless he first do receive the substance of those creatures; 
so neither can any participate in the benefits arising from 
Christ to his spiritual relief, except he first have communion 
with Christ himself. We must “have the Son before we 
have life; and therefore “‘eat him we must, as_ himself 
speaketh, that is, as truly be made partakers of him as 
we are of our ordinary food, if we will live by him. As 
there is a giving of him on God’s part, for “wnto us a Son 
is given, so there must be a receiving of him on our part; 
for “as many as received him, to them gave he power to 
become the sons of God. And as we are “called by God 
unto the communion of Jesus Christ our Lord; so, if we do 
hear his voice, and not harden our hearts by unbelief, we 
are indeed made partakers of Christ. This is that great 
mystery, (for so the Apostle termeth it,) of our union with 
Christ, whereby we are made "members of his body, of his 
flesh, and of his bones ; and this is that eating of the flesh 
of the Son of man, and drinking of his blood, which our 
Saviour insisteth so much upon in the sixth of John. 


451 John v. 12. 46 John vi. 47. ΠΡ 1 1: 1: 9: 50 Heb. iii. 14. 
‘47 Tsaiah ix. 6. 48 Johni. 1. | °! Ephes. v. 30, 32. 


COMMONS’ HOUSE OF PARLIAMENT. 665 


Where if any man shall demand, (that I may now 
come unto the second point of our enquiry,) “How can 
this man give us his flesh to eat? he must beware that 
he come not preoccupied with such dull conceits as they 
were possessed withal who moved that question there; he 
must not think that we cannot truly feed on Christ, unless 
we receive him within our jaws; for that is as gross an 
imagination as that of Nicodemus, who could not conceive 
how a man could be “born again unless he should enter 
the second time into his mother’s womb; but must consider 
that the eating and drinking which our Saviour speaketh 
of must be answerable to the hungering and _ thirsting, 
for the quenching whereof this heavenly banquet is pro- 
vided. Mark well the words which he useth toward the 
beginning of his discourse concerning this argument: ™J 
am the bread of life: he that cometh to me shall never 
hunger ; and he that believeth on me shall never thirst. 
But I said unto you, that ye have also seen me and believe 
not; and compare them with those in the end, *J¢ is the 
spirit that quickeneth; the flesh profiteth nothing: the 
words that I speak unto you, they are spirit, and they are 
life. But there are some of you that believe not. Now 
observe, that such as our hungering is, such is our eating. 
But every one will confess that the hunger here spoken of 
is not corporal, but spiritual; why then should any man 
dream here of a corporal eating? Again, the corporal eating, 
if a man might have it, would not avail anything to the 
slaking of this hunger; nay, we are expressly told, that 
the flesh thus taken, for so we must understand it, profiteth 
nothing ; a man should never be the better, nor one jot the 
holier, nor any whit further from the second death, if he 
had filled his belly with it. But the manner of feeding 
on this flesh which Christ himself commendeth unto us, 
is of such profit, that it preserveth the eater from death, 
and maketh him to live for ever. It is not therefore such 
an eating that every man who bringeth a bodily mouth 
with him may attain unto; but it is of a far higher nature, 
namely, a spiritual uniting of us unto Christ, whereby he 
dwelleth in us, and we live by him. 


52 John vi. 52. 53 John iii. 4. °° John vi. 63, 64. 
54 John vi. 35, 36. 56 John vi. 50, 51, 54, 58. 
5 ? 


666 A SERMON PREACHED BEFORE THE 


If any one do further enquire, how it is possible that 
any such union should be, seeing the body of Christ is in 
heaven and we are upon earth? I answer, that if the man- 
ner of this conjunction were carnal and corporal, it would 
be indeed necessary that the things conjoined should be 
admitted to be in the same place; but it being altogether 
spiritual and supernatural, no local presence, no physical 
nor mathematical continuity or contiguity, is any way requi- 
site thereunto. It is sufficient for the making of a real 
union in this kind, that Christ and we, though never so 
far distant in place each from other, be knit together by 
those spiritual ligatures which are intimated unto us in 
the words alleged out of the sixth of John; to wit, the 
quickening Spirit descending downward from the head to 
be in us a fountain of supernatural life; and a lively faith, 
wrought by the same Spirit, ascending from us upward 
to lay fast hold upon him, who, “having by himself purged 
our sins, sitteth on the right hand of the majesty on high. 

First, therefore, for the communion of the Spirit, which 
is the ground and foundation of this spiritual union, let us 
call to mind what we have read in God’s book: that Christ, 
the second Adam, “was made a quickening spirit, and that 
he *quickeneth whom he will; that unto him "God hath 
given the Spirit without measure; and “of his fulness 
have all we received; that “he that is joined unto the 
Lord is one Spirit; and that “hereby we know that we 
dwell in him, and he in us, because he hath given us his 
Spirit. By all which it doth appear, that the mystery 
of our union with Christ consisteth mainly in this: that 
the selfsame Spirit which is in him, as in the head, is so 
derived from him into every one of his true members, that 
thereby they are animated and quickened to a spiritual life. 
We read in the first of Ezekiel of four living creatures 
and of four wheels standing by them. When those went, 
saith the text, these went; and when those stood, these 
stood; and when those were lifted up from the earth, 
the wheels were lifted wp over against them. He that 
should behold such a vision as this would easily conclude 
by that which he saw, that some invisible bands there were 


57 Heb. i. 3. 58 1 Cor. xv. 45. 61 John i. 16. 6271 Conavis 17. 
59 John vy. 9]. 60 John iii. 34. | 63°] John iii. 24; iy. 13. 


COMMONS’ HOUSE OF PARLIAMENT. 667 


by which these wheels and living creatures were joined to- 
gether, howsoever none did outwardly appear unto the eye; 
and the Holy Ghost, to give us satisfaction herein, dis- 
covereth the secret, by yielding this for the reason of this 
strange connexion, that the spirit of the living creature was 
in the wheels, Ezekiel i. 21. From whence we may infer, 
that things may truly be joined together, though the manner 
of the conjunction be not corporal, and that things distant 
in place may be united together by having the spirit of the 
one communicated unto the other. 

Nay, if we mark it well, we shall find it to be thus 
in every of our own bodies, that the formal reason of the 
union of the members consisteth not in the continuity of 
the parts, though that also be requisite to the unity of a 
natural body, but in the animation thereof by one and the 
same spirit. If we should suppose a body to be as high 
as the heavens, that the head thereof should be where Christ 
our Head is, and the feet where we his members are, no 
sooner could that head think of moving one of the toes 
but instantly the thing would be done, without any impedi- 
ment given by that huge distance of the one from the 
other. And why? because the same soul that is in the 
head, as in the fountain of sense and motion, is present 
likewise in the lowest member of the body. But if it 
should so fall out that this or any other member proved 
to be mortified, it presently would cease to be a member 
of that body, the corporal conjunction and continuity with 
the other parts notwithstanding. And even thus it is in 
Christ, although in regard of his corporal presence “the 
heaven must receive him until the times of the restitution 
of all things; yet is he here “with us alway, even unto 
the end of the world, in respect of the presence of his 
Spirit; by the vital influence whereof from him, as from 
the head, “the whole body is fitly joined together and com- 
pacted by that which every joint swpplieth, according to the 
effectual working in the measure of every part. Which 
quickening Spirit, if it be wanting in any, no external com- 
munion with Christ or his Church can make him a true 


member of this mystical body, this being a most sure 
ἃ 


S27 ΑΓΕ ΤΠ]. 66 Matt. xxviii, 20. 66 Ephes. iv. 16. 


668 A SERMON PREACHED BEFORE THE 


principle, that he which hath not the Spirit of Christ is 
none of his, Rom. viii. 9. 

Now, among all the graces that are wrought in us by 
the Spirit of Christ, the soul as it were of all the rest, 
and that whereby “the just doth live, is faith. “For we 
through the Spirit wait for the hope of righteousness by 
faith, saith St Paul to the Galatians. And again, “J live, 
yet not I, but Christ liveth in me; and the life which I 
now live in the flesh I live by the faith of the Son of God, 
who loved me and gave himself for me. By faith it is that 
we do “receive Christ, and so likewise ‘'Christ dwelleth in 
our hearts by faith. Faith, therefore, is that spiritual mouth 
in us whereby we eat the flesh of the Son of man, and 
drink his blood, that is, as the Apostle expresseth it with- 
out the trope, “are made partakers of Christ; he being 
by this means as truly and every ways as effectually made 
ours as the meat and drink which we receive into our 
natural bodies. 

But you will say, If this be all the matter, what do 
we get by coming to the Sacrament, seeing we have faith 
and the quickening Spirit of Christ before we come hither ? 
To this I answer, that the Spirit is received “in divers 
measures, and faith bestowed upon us in different degrees, 
by reason whereof our conjunction with Christ may every 
day be made straiter, and the hold which we take of him 
firmer. To receive the Spirit “not by measure, is the pri- 
vilege of our Head: we that “receive out of his fulness 
have not our portion of grace delivered unto us all at once, 
but must daily look for “supply of the Spirit of Jesus 
Christ. So also, while we are in this world, “the right- 
eousness of God is revealed unto us from faith to faith, 
that is, from one degree and measure of it to another; and 
consequently we must still labour to “perfect that which is 
lacking in our faith, and evermore pray with the Apostles, 
τ Lord, increase our faith. “As we have, therefore, received 


67 Habak. ii. 4; Rom.i. 17; Gal. iii. | Domini, Serm. x1. By the one we have 


11; Heb. x. 38. life, by the other we have it more abun- 
60 Gale ν- Ὁ: 69 Gal. ii. 20. dantly. John x10. 
70 John i. 12. 71 Ephes. iii. 17. 7 John iii. 34. 7 John i. 16. 
7 Heb. iii. 14. 76 Phil. i. 19. 77 Rom. i. 17. 
73 Aliud est nasci de Spiritu, aliud pasci 78 | Thess. iii. 10. 7 Luke xvii. 6. 


de Spiritu, saith St Augustine de Verbis 50 'C@oloss. 1. 6, 7. 


COMMONS HOUSE OF PARLIAMENT. 669 


Christ Jesus the Lord, so must we walk in him, rooted 
and built up in him, and stablished in the faith, that we 
‘may grow up into him in all things, which is the Head. 
And to this end God hath ordained public officers in his 
Church, * for the perfecting of the saints, for the work of 
the ministry, for the edifying of the body of Christ, till 
we all come in the unity of the faith, and of the know- 
ledge of the Son of Ged, unto a perfect man, unto the 
measure of the stature of the fulness of Christ; and hath 
accordingly “made them able ministers of the Spirit that 
quickeneth, and “ministers by whom we should believe, even 
as the Lord shall give to every man. When we have, there- 
fore, received “the Spirit and “faith, and so spiritual life, 
by their ministry, we are not there to rest, but “as new- 
born babes we must desire the sincere milk of the word, 
that we may grow thereby; and as grown men too we must 
desire to be fed at the Lord’s table, that by the strength 
of that spiritual repast we may be enabled to do the Lord’s 
work, and may continually be nourished up thereby in the 
life of grace unto the life of glory. 

Neither must we here with a fleshly eye look upon the 
meanness of the outward elements, and have this faithless 
thought in our hearts, that there is no likelihood a bit of 
bread and a draught of wine should be able to produce 
such heavenly effects as these. For so we should prove our- 
selves to be no wiser than **Naaman the Syrian was, who, 
having received direction from the man of God that he 
should wash in Jordan seven times, to be cleansed of his 
leprosy, replied with indignation, Are not Abana and 
Pharpar, rivers of Damascus, better than all the waters 
of Israel? May I not wash in them, and be clean? But 
as his servants did soberly advise him then, Jf the prophet 
had bid thee do some great thing, wouldest thou not have 
done it? How much rather then when he saith to thee, 
Wash, and be clean? so give me leave to say unto you 
now, If the Lord had commanded us to do some great 
thing for the attaining of so high a good, should not we 
willingly have done it? How much rather then when he 
biddeth us to eat the bread and drink the wine that he 


3! Ephes. iv. 15. 82 Eph. iv. 12, 13. | 85 Gal. iil. 2. 86 John xvii. 20. 
83 9 Cor. ili. 6. 321) Cor; iii. 5: i. 51 ΤΡΕΙ͂Σ aio: 88 2 Kings v. 12, 13. 


670 A SERMON PREACHED BEFORE THE 


hath provided for us at his own table, that by his blessing 
thereupon we may grow in grace, and be preserved both in 
body and soul unto everlasting life? 

True it is indeed, these outward creatures have no natural 
power in them to effect so great a work as this is, no more 
than the water of Jordan had to recover the leper; but the 
work wrought by these means is supernatural, and God hath 
been pleased, in the dispensation both of the word and of 
the Sacraments, so to ordain it that these heavenly treasures 
should be presented unto us “in earthen vessels, that the 
excellency of the power might be of God. As therefore in 
the preaching of the gospel the minister doth not dare 
verba, and beat the air with a fruitless sound, but the 
words that he speaketh unto us are spirit and life, “God 
being pleased by the foolishness of preaching to save them 
that believe; so likewise in the administration of the Lord’s 
Supper, he doth not feed us with bare bread and wine, but 
if we have the life of faith in us, (for still we must re- 
member that this table is provided not for the dead, but 
for the living), and come worthily, “the cup of blessing which 
he blesseth will be unto us the communion of the blood of 
Christ, and the bread which he breaketh the communion of 
the body of Christ; of which precious body and blood we 
being really made partakers, that is, in truth and in deed, 
and not in imagination only, although in a spiritual and 
not a corporal manner, the Lord doth “grant us, accord- 
ing to the riches of his glory, to be strengthened with might 
by his Spirit in the inner man, that we may be filled with 
all the fulness of God. For the Sacraments, as well as the 
word, be a part of that ministration of the Spirit which 
is committed to the “ministers of the New Testament; for- 
asmuch as by one Spirit (as before we have heard from the 
Apostle) “we have been all baptized into one body, and have 
been all made to drink into one Spirit. 

And thus have I finished the first part of my task, 
my Congregatio homogeneorum, as 1 call it, “the knitting 
together of those that appertain to the same body both 
with their fellow-members and with their Head;” which is 


the thing laid down in the express words of my text. It 
89 2'Cor, ἵν. ἡ. 90 1 Cor. i, 91. | 53 Ephes.iii.16,19. 593 2Cor. iii. 6, 8. 


Ἐπ Cor, τε, ΤῸ: fi, PW παι τῆν 13. 


COMMONS’ HOUSE OF PARLIAMENT. 671 


remaineth now, that I proceed to the Apostle’s application 
hereof unto the argument he hath in hand, which is Segre- 
gatio heterogeneorum, “a dissevering of those that be not 
of the same communion,” that the faithful may not partake 
with idolaters by countenancing or any way joining with 
them in their ungodly courses. For that this is the main 
scope at which St Paul aimeth in his treating here of the 
Sacrament, is evident both by that which goeth before in 
the 19th verse, Wherefore, my dearly beloved, flee from 
idolatry, and that which followeth in the 2ist, Ye cannot 
drink the cup of the Lord and the cup of devils; ye 
cannot be partakers of the Lord’s table, and of the table 
of devils. 

Whereby we may collect thus much, that as the Lord’s 
Supper is a seal of our conjunction one with another and 
with Christ our Head, so is it an evidence of our dis- 
junction from idolaters, binding us to disavow all communion 
with them in their false worship. And, indeed, the one must 
necessarily follow upon the other, considering the nature of 
this heinous sin of idolatry is such that it can no ways stand 
with the fellowship which a Christian man ought to have 
both with the Head and with the body of the Church. To 
this purpose in the sixth of the second to the Corinthians 
we read thus: “What agreement hath the temple of God 
with idols? for ye are the temple of the living God, as God 
hath said, I will dwell in them, and walk in them, and 
I will be their God, and they shall be my people. Where- 
fore come out from among them, and be ye separate, saith 
the Lord, and touch not the unclean thing, and I will 
receive you; and in the second chapter of the Hpistle to 
the Colossians, “Let no man beguile you of your reward in 
a voluntary humility and worshipping of angels, intruding 
into those things which he hath not seen, vainly puffed wp 
hy his fleshly mind, and not holding the Head, from which 
all the body by joints and bands having nourishment minis- 
tered, and knit together, increaseth with the increase of 
God. In which words the Apostle sheweth unto us that 
such as, under pretence of humility, were drawn to the wor- 
shipping of angels, did not hold the Head, and consequently 
could not retain communion with the body, which receiveth 


95° Cor. vi. 16, 17. 89. (00]..ας 10. 19: 


672 A SERMON PREACHED BEFORE THE 


its whole growth from thence. Answerably whereunto the 
Fathers assembled out of divers provinces of Asia in the 
Synod held at Laodicea, not far from the Colossians, did 
solemnly conclude, that ‘‘ “Christians ought not to forsake 
the Church of God, and go and invocate angels,” and pro- 
nounced an anathema against any that should be found to 
do so, ‘ “because,” say they, “he hath forsaken our Lord 
Jesus Christ the Son of God, and given himself to idolatry ;” 
declaring plainly, that by this idclatrous invocation of angels 
a discession was made both from the Church of God, as 
they note in the beginning, and from Christ the Head of 
the Church, as they observe in the end of their canon. 
For the further understanding of this particular it will 
not be amiss to consider what Theodoret, a famous bishop 
of the ancient Church, hath written of this matter in his 
Commentary upon the second to the Colossians, that 15, 
“They that defended the law,” saith he, ‘induced them 
also to worship the angels, saying that the law was given 
by them. And this vice continued in Phrygia and Pisidia 
for a long time, for which cause also the Synod assembled 
in Laodicea, the chief city of Phrygia, forbade them by a 
law to pray unto angels. And even to this day among 
them and their borderers there are oratories of St Michael 
to be seen. This, therefore, did they counsel to be done, 
using humility, and saying, that the God of all was invisi- 
ble, and inaccessible, and incomprehensible; and that it was 
fit men should get God’s favour by the means of angels. 
And this is it which the Apostle saith, Im humility and 
worshipping of angels Thus far Theodoret, whom Car- 
dinal Baronius discerning to come somewhat close unto him, 
and to touch the idolatry of the popish crew a little to the 
quick, leaveth the poor shifts wherewith his companions 
labour to obscure the light of this testimony, and telleth 
us plainly, that “ *Theodoret, by his leave, did not well 


97 Concil. Laodicen. Can. xxxv. Ὅτι 8 Ὅτι ἐγκατέλιπε τὸν Κύριον μῶν 
οὐ δεῖ Χριστιανοὺς ἐγκαταλείπειν τὴν 
ἐκκλησίαν τοῦ Θεοῦ, καὶ ἀπιέναι, καὶ εἰδωλολατρείᾳ προσῆλθεν. 

ἀγγέλους ὀνομάζειν, that is, τοῖς dyyé- | ὁ Ex his videas, quod necessario dicen- 
λοις προσεύχεσθαι, or, εὔχεσθαι ἀγγέ- | dumest, Theodoretum haud satis feliciter, 
λοις, as Theodoret expoundeth these | ejus pace sit dictum, assecutum esse Pauli 
words of the Canon, in cap. ii. et iii. | verborum sensum. Baron. Annal. Tom. 


Epist. ad Coloss. | x. Ann. Lx. sect. 20. 


? τ fs A A ey =~ = ‘ 
Ιησοὺν Χριστὸν, τὸν υἱὸν Tov Θεοῦ, καὶ 





COMMONS’ HOUSE OF PARLIAMENT. 079 
understand the meaning of Paul’s words;” and ‘that those 
oratories of St Michael were erected ‘‘ anciently by Catholics,” 
and not by those ‘ heretics” which were condemned in the 
Council of Laodicea, as he mistook the matter. As if any 
wise man would be persuaded upon his bare word, that the 
memory of things done in Asia so long since should be 
more fresh in Rome at this day than in the time of Theo- 
doret, who lived twelve hundred years ago. 

Yet must I needs confess, that he sheweth a little more 
modesty herein than Bellarmine his fellow-cardinal doth, who 
would make us believe that the place in the nineteenth of 
the Revelation, where the angel saith to St John, that would 
have worshipped him, See thow do it not: I am thy fellow- 
servant; worship God, maketh for them; and demandeth 
very soberly, “ ''Why they should be reprehended who do 
the same thing that John did?” and, ‘* Whether the Cal- 
vinists knew better than John whether angels were to be 
adored or no?” And as for invocation of them, he telleth 
us that 'St Jacob plainly prayed unto an angel in the 
forty-eighth of Genesis, when in blessing the sons of Joseph 
he said, The angel which delivered me from all evil bless 
those children. Whom for answer we remit to St Cyril, in 
the first chapter of the third book of his Thesaurus, and 
entreat him to tell us how near of kin he is here to those 
heretics of whom St Cyril there speaketh. His words be 
these: “That he doth not mean,” in that place, Genesis 
XLvili. 16, “an angel, as the HERETICS understand it, but 
the Son of God, is manifest by this, that when he had said, 
The angel, he presently addeth, who delivered me from all 
evils :” which St Cyril presupposeth no good Christian will 
ascribe to any but to God alone. 

But to come more near yet unto that which is idolatry 
most properly. An idol, we must understand, in the exact 
propriety of the term, doth signify any image; but accord- 
ing to the ecclesiastical use of the word it noteth such an 
image as is set up for religious adoration. And in this 


100 Tncaute nimis, que a Catholicis es- 
sent antiquitus instituta, hereticis, quorum 
nulla esset memoria, tribuens. Id. ibid. 

tol Cur nos reprehendimur, qui facimus 
quod Johannes fecit? num melius Jo- 


hanne norunt Calvinist, sintne angeli 
adorandi? Bellar. de Sanctor. Beatitud. 
lib. i. cap. 14. 
'02 Hic aperte S. Jacob angelum invoca- 
vit. Id. ibid. cap. 19. 
UU 


674 A SERMON PREACHED BEFORE THE 


latter sense we charge the adherents of the Church of Rome 
with gross '“idolatry ; because that, contrary to God’s express 
commandment, they are found to be worshippers of images. 
Neither will it avail them here to say, that the idolatry 
forbidden in the Scripture is that only which was used by 
Jews and Pagans. The Apostle, indeed, in this place de- 
horting Christians from idolatry, propoundeth the fall of the 
Jews in this kind before their eyes: ‘Neither be ye tdolaters, 
saith he, as some of them were. And so doth he also add 
concerning another sin, in the verse following: Neither let 
us commit fornication, as some of them committed. As 
well, then, might one plead that Jewish or heathenish for- 
nication were here only reprehended, as Jewish or heathenish 
idolatry. But as the one is a foul sin, whether it be com- 
mitted by Jew, Pagan, or Christian; so if such as profess 
the name of Christ shall practise that which the word of 
᾿ God condemneth in Jews and Pagans for idolatry, their pro- 
fession is so far from diminishing, that it augmenteth rather, 
the heinousness of the crime. '°7J'he idols of the heathen 
are silver and gold, the work of men’s hands, saith the 
Psalmist; and so the idols (of Christians, in all likelihood) 
mentioned in the Revelation are said to be of gold, and 
silver, and brass, and stone, and of wood; which neither 
can see, nor hear, nor walk. 'The description of these idols, 
we see, agrecth in all points with popish images: where 15 
any difference ? 

The heathen, say they, held the images themselves to 
be gods, which is far from our thought. Admit some of 
the simpler sort of the heathen did so; what shall we say 
of the Jewish idolaters, of whom the Apostle here speaketh, 
who erected the golden calf in the wilderness? Can we think 
that they were all so senseless as to imagine that the calf, 
which they knew was not at all i rerwm natura, and had 
no being at that time when they came out of Egypt, should 
yet be that "God which brought them up out of the land 
of Egypt? And for the heathen, did the Romans and 
Grecians, when they dedicated in several places an hundred 
images, for example, to the honour of Jupiter, the king of 
all their gods, think that thereby they had made an hundred 


103 See for this the excellent Homily of 104 1i\Cor. x. 7,8. 2° Psalmicxxxy. ho: 
the Peril of Idolatry. τσ νυ τς: 20) 107 Exod. xxxii. 4, 


COMMONS’ HOUSE OF PARLIAMENT. 675 


Jupiters? or, when their blocks were so old that they had 
need to have new placed in their stead, did they think by 
this change of their images that they made change also of 
their gods? Without question they must so have thought, 
if they did take the very images themselves to be their 
gods; and yet the Prophet bids us consider diligently, and 
we shall find that the heathen nations did not change their 
gods, Jerem. ii. 10, 11. Nay, what do we meet with more 
usually in the writings of the Fathers than these answers 
of the heathens for themselves? ‘'*We worship the gods 
by the images.” ‘' We fear not them, but those to whose 
image they are made, and to whose names they are con- 
secrated.” “101 do not worship that stone, nor that image 
which is without sense.” “ΠῚ neither worship the image 
nor a spirit in it; but by the bodily portraiture I do be- 
hold the sign of that thing which I ought to worship.” 
But admit they did not account the image itself to be 
God, will the Papist further say, yet were those images set 
up to represent either things that had no being, or devils, 
or false gods, and in that respect were idols; whereas we 
erect images only to the honour of the true God, and of 
his servants the saints and angels. ΤῸ this I might oppose 
that answer of the heathen to the Christians: ‘“*"?We do 
not worship evil spirits: such as you call angels, those do 
we also worship, the powers of the great God, and the 
ministers of the great God;” and put them in mind of 
St Augustine’s reply: **'*I would you did worship them; 
you should easily learn of them not to worship them.” But 
I will grant unto them that many of the idolatrous Jews’ 
and heathens’ images were such as they say they were; yet 
I deny that all of them were such, and confidently do avouch, 
that idolatry is committed by yielding adoration to an image 


108 Deos per simulacra veneramur. Ar- | colo; sed per effigiem corporalem ejus rei 


nob. lib. vi. advers. Gentes. signum intueor, quam colere debeo. Id. 
109 Non ipsa, inquiunt, timemus, sed | in Psal. cxiii. Cone. 2. 
eos ad quorum imaginem ficta, et quorum 112 Non colimus mala demonia: ange- 


nominibus consecrata sunt. Lact. Divin. | los quos dicitis, ipsos et nos colimus, vir- 

Institut. lib. ii. cap. 2. tutes Dei magni, et ministeria Dei magni. 
110 Non ego illum lapidem colo, nec 74. in Psal. xevi. 

illud simulacrum quod est sine sensu. |  1!3 Utinam ipsos colere velletis; facile 

Augustin. in Psal. xevi. ab ipsis disceretis non illos colere. Id. 
"1 Nec simulacrum nec damonium | ibid. 





UU2 


A SERMON PREACHED BEFORE THE 

of the true God himself. For proof whereof (omitting the 
"4! Micah and !”Jeroboam, which were erected to 
the memory of Jehovah the God of Israel, as also the 
Athenians’ superstitious worship of the ‘unknown God, 
Acts xvil. 23, if, as the common use of idolaters was, they 
added an image to their altar,) I wil! content myself with 
these two places of Scripture, the one whereof concerneth 
the Jews, the other the heathen. That which toucheth the 
heathen is in the first chapter of the Epistle to the Romans, 
where the Apostle having said that God had shewed unto 
them that which might be known of him, and that the 
invisible things of him, that is, his eternal power and 
Godhead, was manifested unto them by the creation of the 
world and the contemplation of the creatures; he addeth 
presently, that God was sorely displeased with them, and 
therefore gave them up unto vile affections, because they 
changed the glory of that uncorruptible God into an image 
made like to corruptible men, and to birds, and fourfooted 
beasts, and creeping things. Whereby it is evident, that the 
idolatry condemned in the wisest of the heathen was the 
adoring of the invisible God, whom they acknowledged to 
be the Creator of all things, in visible images fashioned to 
the similitude of men and _ beasts. 

The other place of Scripture is the fourth of Deutero- 
nomy, where Moses useth this speech unto the children of 
Israel: The Lord spake unto you out of the midst of the 
fire: ye heard the voice of the words, but saw no similitude ; 
only ye heard a voice, verse 12. And what doth he infer 
upon this? Take ye therefore good heed unto yourselves, 
saith he im the 15th verse, for ye saw no manner of 
similitude on the day that the Lord spake unto you in 
Horeb, out of the midst of the fire: lest ye corrupt your- 
selves, and make you a graven image, the similitude of 


idols of 


M4 Judges xvii. 3, 13. | mount Carmel, non simulacro aut templo, 


TE ines x. 1629 sae 


16 Trebellius Pollio, in the Life of 


Claudius, calleth the God of Moses in- 
certum Numen; so doth Lucan the God 
of the Jews, Pharsal. lib. ii. δὲ dedita 
sacris Incerti Judea Dei. As therefore 
the Jews, by the relation of Tacitus, 


Hist. lib. ii, worshipped their God in 





sed ara tantum; so it might be that the 
Athenians also did the like, especially if 
we consider that their ara misericordie 
(which possibly might be the same with 
this) is thus described by Statius, lib. xii. 
Thebaidos: Nulla autem effigies, nulli 
commissa metallo Forma Dei; mentes ha- 
bitare et pectora gaudet. 


COMMONS’ HOUSE OF PARLIAMENT. 677 


any figure, the likeness of male or female, the likeness of 
any beast that is on the earth, the likeness of any winged 
fowl that flieth in the air, the likeness of any thing that 
creepeth on the ground, the likeness of any fish that is in 
the waters beneath the earth. Where we may observe, 
first, that God in the delivery of the law did purposely 
use a voice only, because that such a creature as that was 
not to be expressed by visible lineaments, as if that voice 
should have said unto the painter as Echo is feigned to 
do in the '" Poet: 


Vane, quid affectas faciem mihi ponere, pictor ? 
Si mihi vis similem pingere, pinge sonum. 


Secondly, that when he uttered the words of the second 
commandment in mount Sinai, and forbade the making of 
the likeness of any thing that is in heaven above, or in 
the earth beneath, or in the waters under the earth, he 
did at that time forbear to shew himself in any visible 
shape, either of man or woman, either of beast in the earth, 
fowl in the air, or fish in the waters beneath the earth, to 
the end it might be the better made known that it was 
his pleasure not to be adored at all in any such forms, and 
that the worshipping of images, not only as they have 
reference to the creatures whom they do immediately repre- 
sent, or to false gods, but also as they have relation to 
himself, the true God, who was then speaking unto them 
in the mount, did come within the compass of the idolatry 
which was condemned in that commandment. 

In vain, therefore, do the Romanists go about to per- 
suade us that their images be no idols, and as vainly also 
do they spend time in curiously distinguishing the several 
degrees of worship; the highest point whereof, which they 
call Latreia, and acknowledge to be due only unto God, 
they would be loth we should think that they did com- 
municate to any of their images. But here we are to 
understand, first of all, that idolatry may be committed by 
giving not the highest only, but also the lowest degree of 
religious adoration unto images ; and therefore, in the words 
of the commandment, the very bowing down unto them, which 
is one of the meanest degrees of worship, is expressly for- 


17 Ausonius, Epigram. ΧΙ, 


2 fas 
678 A SERMON PREACHED BEFORE THE 


bidden. Secondly, that it is ‘the received doctrine of 
Popish divines, that the image should be honoured with 
the same worship wherewith that thing is worshipped whose 
Image it is; and therefore what adoration is due to Christ 
and the Trinity, the same by this ground they are to give 
unto their images. Thirdly, that in the Roman Pontifical 
published by the authority of Clement the Eighth, (to omit 
other testimonies in this kind), it is concluded, ‘that the 
cross of the Pope’s legate shall have the right hand, upon ° 
this very reason, quia debetur ei latria, ‘* because the wor- 
ship proper to God is due to it.” Now whether they commit 
idolatry, who communicate unto a senseless thing that worship 
which they themselves confess to be due unto God alone, let 
all the world judge. 

They were best, therefore, from henceforth confess them- 
selves to be idolaters, and stand to it that every kind of 
idolatry is not unlawful. heir Jesuit, ”°Gregorius de 
Valentia, will tell them for their comfort, that it is no 
absurdity to think that St Peter, when he deterreth the 
faithful by name ab illicitis idolorum cultibus, (ἀθεμίτους 
εἰδωλολατρείας St Peter calleth them, that is abominable 
idolatries), doth insinuate thereby that ‘some worship of 
images is lawful. John Monceye, the Frenchman, in his 
Aaron Purgatus, dedicated to the late Pope Paul the Fifth, 
and in his twenty questions propounded to Visorius, stretcheth 
yet a strain higher. For howsoever he cannot away with the 
name of idols and idolatry, yet he liketh the thing itself so 
well, that he undertaketh to clear Aaron from committing 
any error in setting up the golden calf, and laboureth to 
purge Laban, and Micah, and Jeroboam too, from the im- 
putation of idolatry, having found indeed that nothing had 
been done by them in this kind which is not agreeable to 
the practice of the Roman Church at this day. 

And lest the poor people, whom they have so miserably 
abused, should find how far they have been misled, we see 
that the masters of that Church do, in the service-books 


118 Constans est theologorum sententia, | erit a dextris. Pontifical. edit. Roman. 
imaginem eodem honore et cultu honorari | p. 672. 


et coli, quo colitur id cujus est imago. #0 Gregor. Valent. Apol. de Idololatr. 
Azor. Institut. Moral. part. 1. lib. ix. | lib. ii. cap. 7. 
cap. 6. 121 Some idolatry, he should say ; for that 


19 Crux legati, quia debetur ei latria, | is St Peter's word. 1 Pet, iv. 3. 


COMMONS’ HOUSE OF PARLIAMENT. 679 


and catechisms which come unto the hands of the vulgar, 
generally leave out the words of the second commandment 
that make against the adoration of images, fearing lest by 
the light thereof the mystery of their iniquity should be 
discovered. They pretend, indeed, that this commandment 
is not excluded by them, but included only in the first ; 
whereas in truth they do but craftily conceal it from the 
people’s eyes, because they: would not have them to be ruled 
by it. Nay, Vasquez the Jesuit doth boldly acknowledge, 
that it plainly appeareth by comparing the words of this 
commandment with the place which hath been alleged out 
of the fourth of Deuteronomy, that the Scripture did not 
only forbid the worshipping of an image for God, but also 
the adoration of the true God himself in an image. He 
confesseth further, that he and his fellow-Catholics do other- 
wise. What saith he then to the commandment, think you ? 
Because it will not be obeyed it must be repealed, and not 
admitted to have any place among the moral precepts of God. 
"Tt was, saith he, a positive and ceremonial law, and there- 
fore ought to cease in the time of the Gospel. And as if 
it had not been enough for him to match the scribes and 
Pharisees in impiety, who ™made the commandment of God 
of none effect, that they might keep their own tradition, 
that he might fulfil the measure of his fathers, and shew 
himself to be a true child of her who beareth the name of 
being '’the mother of harlots and abominations of the earth, 
he is yet more mad, and sticketh not to maintain, that not 
only a painted “image, but any other thing of the world, 
whether it be without life and reason, or whether it be a 
reasonable creature, may (in the nature of the thing, and 
if the matter be discreetly handled) be adored with God, as 
his image; yea, and counteth it no absurdity at all, that a 
very wisp of straw should be thus worshipped. 

But let us tern yet again, and we shall see greater 


22 Gab. Vasquez. de Adorat. lib. ii. | gelica locum habere debet. Vasquez. 
Disput. tv. cap. 3, sect. 74, 75. ibid. cap. 4, sect. 84. 

123 Cum fuerit juris positivi et ceremo- 124 ἢ vii. 6 
nialis illa legis Mosaice prohibitio, tem- mine Ma 
pore legis evangelice debuit cessare, atque | 
id, quod alias jure naturali licitum et ho- 
nestum est, ut imagines depingere, et illis I 
etiam uti ad adorationem, in lege evan- 127 Fezek. viii. 18. 


125 Rey. XVil. 5. 
126 Vasquez. de Adorat. lib. iii. Disput. 
. cap. 2, sect. 5, 8, 10. 


680 A SERMON PREACHED BEFORE THE 


abominations than these. We heard how this blessed Sacra- 
ment, which is here propounded by the Apostle as a bond 
to unite Christians together in one body, hath been made 
the apple of strife, and the occasion of most bitter breaches 
in the Church: we may now observe again, that the same 
holy Sacrament, which by the same Apostle is here brought 
in as a principal inducement to make men flee from idolatry, 
is by our adversaries made the object of the grossest idola- 
try that ever hath been practised by any. For their constant 
doctrine is, that in worshipping the Sacrament they should 
give unto it Jatrie cultum qui vero Deo debetur, as the 
Council of Trent hath determined, ‘‘ that kind of service 
which is due to the true God;” determining their worship 
in that very thing which the priest doth hold betwixt his 
hands. ‘Their practice also runs accordingly ; for an instance 
whereof we need go no further than to Sanders’s book of 
the Lord’s Supper, before which he hath prefixed an epistle 
dedicatory, superscribed in this manner: “ΤῸ the body and 
blood of our Saviour Jesus Christ, under the forms of bread 
and wine, all honour, praise, and thanks be given for ever :” 
adding further in the process of that blockish epistle, ‘* How- 
soever it be with other men, I adore thee, my God and Lord 
really present under the forms of bread and wine, after consecra- 
tion duly made; beseeching thee of pardon for my sins, &c.” 
Now, if the conceit which these men have concerning 
the Sacrament should prove to be false, (as indeed we know 
it to be most absurd and monstrous), their own Jesuit Coster 
doth freely confess, that they should be in such an “ error 
and idolatry, qualis in orbe terrarum nunquam vel visus 
vel auditus fuit, as never was seen or heard of in this 
world.” <‘ !*For the error of them is more tolerable,” saith 
he, ‘“‘ who worship for God a statue of gold or silver, or 
an image of any other matter, as the Gentiles adored their 
gods; or a red cloth lifted up upon a spear, as it is reported 
of the Lappians; or living creatures, as did sometime the 
Egyptians; than of those that worship a piece of bread.” 


8 Concil. Trident. Sess. x111. cap. 5. | rabantur, vel pannum rubrum in hastam 

129 Tolerabilior est enim error eorum | elevatum, quod narratur de Lappis, vel 
qui pro Deo colunt statuam auream aut | viva animalia, ut quondam A%gyptii, 
argenteam, aut alterins materia imagi- | quam eorum qui frustum panis, Coster. 
nem, quo modo gentiles deos suos vene- | Ench. cap. 12. 


COMMONS HOUSE OF PARLIAMENT. 681 


We, therefore, who are verily persuaded that the Papists do 
thus, must of force, if we follow their Jesuit’s direction, judge 
them to be the most intolerable idolaters that ever were. 

Nay, according to their own principles, how is it pos- 
sible that any of themselves should certainly know that the 
host which they worship should be any other thing but 
bread? seeing the change doth wholly depend upon ‘ con- 
secration duly made,” as Sanders speaketh, and that dependeth 
upon the intention of the priest, which no man but himself 
can have notice of. Bellarmine, disputing against Ambrosius 
Catharinus, one of his own brethren, that a man hath no 
certain knowledge of his own justification, can take advantage 
of this, and allege for himself, that one ““ “cannot be cer- 
tain by the certainty of faith that he doth receive a true 
Sacrament, forasmuch as the Sacrament cannot be made 
without the intention of the minister, and none can see 
another man’s intention.” Apply this now to the matter we 
have in hand, and see into what intricate labyrinths these 
men have brought themselves. Admit the priest’s intention 
stood right at the time of consecration, yet if he that bap- 
tized him failed in his intention when he administered that 
Sacrament, he remaineth still unbaptized, and so becometh 
uncapable of priesthood; and consequently whatsoever he 
consecrateth is but bread still. Yea, admit he were rightly 
baptized too, if either the bishop that conferred upon him 
the Sacrament of orders, (for so they hold it to be), or 
those that baptized or ordained that bishop, missed their 
right intention, neither will the one prove bishop, nor the 
other priest; and so with what intention soever either the 
one or the other doth consecrate, there remaineth but bread 
still. Neither doth the inconvenience stay here, but ascendeth 
upward to all their predecessors, in any one of whom if 
there fall out to be a nullity of priesthood, for want of 
intention either in the baptizer or in the ordainer, all the 
generation following, according to their principles, go with- 
out their priesthood too, and so deliver but bread to the 
people instead of the body of Christ. The Papists them- 
selves, therefore, if they stand unto their own grounds, must 


130 Neque potest certus esse certitudine | non conficiatur, et intentionem alterius 
fidei, se percipere verum sacramentum, | nemo videre possit. Bellamnin. de Jus- 
cum sacramentum sine intentione ministri | tificat, lib, 111. cap. 8. 


682 A SERMON PREACHED BEFORE THE 


needs confess that they are in no better case here than the 
Samaritans were in, of whom our Saviour saith, '' Ye worship 
ye know not what; but we know that what they worship (be 
the condition or intention of their priest what it will be) is 
bread indeed ; which while they take to be their God, we must 
still account them guilty of spiritual fornication, and such 
fornication as is not so much as named amongst the Gentiles. 

These, then, being the idolaters with whom we have to 
deal, let us learn, first, how dangerous a thing it is to com- 
municate with them in their false worship: for if we will 
be ™partakers of Babylon’s sins, we must look to receive 
of her plagues. Secondly, we are to be admonished, that 
it is not sufficient that in our own persons we refrain wor- 
shipping of idols, but it is further required that we restrain, 
as much as in us lieth, the practice thereof in others; lest 
by suffering God to be dishonoured in so high a manner, 
when we may by our calling hinder it, we make ourselves 
partakers of other men’s sins. Eli the high priest was a 
good man, and gave excellent counsel unto his lewd sons; 
yet we know what judgment fell upon him, “because his 
sons made themselves vile, and he frowned not upon them, 
that is, restrained them not, which God doth interpret to 
be a kind of idolatry in ™honowring of his sons above him. 
The Church of Pergamus did for her own part hold fast 
Christ’s name, and denied not his faith; yet had the Lord 
something against her, because she had there them that 
held the doctrine of Balaam, who taught Balak to cast a 
stumblingblock before the children of Israel, to eat things 
sacrificed unto idols, and to commit fornication. So we see 
what special notice our Saviour taketh of the works, and 
charity, and service, and faith, and patience of the Church 
of Thyatira; and yet for all this he addeth, '° Nofwith- 
standing I have a few things against thee, because thou 
sufferest that woman Jexebel, which calleth herself a pro- 
phetess, to teach and to seduce my servants to commit 
fornication, and to eat things sacrificed unto idols. 

In the second of Judges God telleth the children of 
Israel, what mischief should come unto them by tolerating 
the Canaanitish idolaters in their land: ' They shall be 
131) John iv. 22: 132 Rev. xviii. 4. 135) Rey. i. 14. 186 Rev. ii. 20. 


| 

| 
τς - τὴς 5 τ x ar | an OS 
133 J] Sam. 111, 13. 134 ] Sam. 11. 29. | 187 Judges 11. 3. 


COMMONS’ HOUSE OF PARLIAMENT. 683 


thorns im your sides, saith he, and their gods shall be a 
snare unto you. Which words contain in them the intima- 
tion of a double danger, the one respecting the soul, the 
other the body. That which concerneth the soul is, that 
their idols should be a snare unto them: for God well 
knew that man’s nature is as prone to spiritual fornication 
as it is to corporal. As, therefore, for the preventing of 
the one he would not have a common harlot tolerated in 
Israel, “lest the land should fall to whoredom, and be- 
come full of wickedness; so for the keeping out of the 
other he would have provocations taken away, and all occa- 
sions whereby a man might be tempted to commit so vile 
asin. The bodily danger that followeth upon the toleration 
of idolaters is, that they should be in their sides, that is, 
as in another place it is more fully expressed, “*¢hey should 
be pricks in their eyes, and thorns in their sides, and 
should vex them in the land wherein they dwelled. Now, 
in both these respects it is certain that the toleration of the 
idolaters with whom we have to do, is far more perilous 
than of any other. In regard of the spiritual danger, where- 
with simple souls are more like to be ensnared, because this 
kind of idolatry is not brought in with an open shew of 
impiety, as that of the Pagans, but is @ mystery of ini- 
quity, a wickedness covered with the veil of piety; and 
the harlot, which maketh the inhabitants of the earth drunk 
with the wine of this fornication, is both gilded herself, 
and presenteth also her abominations unto her followers in 
a cup of gold. If we look to outward peril, we are like 
to find these men not thorns in our sides to vex us, but 
daggers in our hearts to destroy us. Not that I take all 
of them to be of this furious disposition, (mistake me not; 
I know a number myself of a far different temper;) but 
because there are never wanting among them some turbu- 
lent humours, so inflamed with the spirit of fornication that 
they run mad with it, and are transported so far that no 
tolerable terms can content them, until they have attained 
to the utmost pitch of their unbridled desires: for com- 
passing whereof there is no treachery, nor rebellion, nor 
murder, nor desperate course whatsoever, that, without all 
remorse of conscience, they dare not adventure upon. 


138 Fievit. xix. 29. 139 Num. XXXill. δ, 140 Rey, xvii. 2, 4. 


684 A SERMON PREACHED BEFORE THE 

Neither do they thus only, but they teach men also so 
to do, arming both Pope, and bishops, and_ people, and 
private persons, with power to cast down even kings them- 
selves from their thrones, if they stand in their way and 
give any impediment to their designs. Touching the Pope’s 
power herein there is no disputing: one of them telleth us, 
that “there is no doubt but the Pope may depose all 
kings, when there is a reasonable cause so to 4ο. + Ror 
bishops, Cardinal Baronius informeth us, by the example of 
Dacius the Bishop of Milan’s dealing against the Arians, 
“that ‘* those bishops deserve no blame, and ought to suffer 
no envy, who roll every stone,” (yea, and rather than fail, 
would blow up stones too), ‘ that they may not live under 
an heretical prince.” For the people, Dominicus Bannes, a 
Dominican friar, resolves that they need not, in this case, 
expect any sentencing of the matter by Pope or other, but 
“3when the knowledge of the fault is evident, subjects 
may lawfully, if so be they have sufficient strength, exempt 
themselves from subjection to their princes, before any de- 
claratory sentence of a judge.” And that we may understand 
that the proviso which he inserteth “ of having strength 
sufficient,” is very material, he putteth us in mind, that 
“the faithful” (the Papists he meaneth) ‘of England are 
to be excused hereby, who do not exempt themselves from the 
power of their superiors, nor make war against them ; because 
that generally they have not power sufficient to make such wars 
against princes, and great dangers are imminent over them.” 

Lastly, for private persons we may read in Suarez, that 
an heretical king, ““ after sentence given against him, is 


141 Dubium non est, quin Papa possit 
omnes reges, cum subest causa rationabi- 
lis, deponere. Augustin. Triumphus, de 
Potest. Ecclesiast. Quest. xLv1. Art. 2. 

142 Quo exemplo satis intelligas, non 
mereri calumniam, neque invidiam epi- 


scopos illos pati debere, qui ne sub hare- — 
tico principe degant, omnem lapidem | 


volvunt. Baron. anno 538, sect. 89. 


43 Quando adest evidens notitia cri- | 
minis, licite possunt subditi, si modo eis | 


vires suppetant, eximere se a potestate 


suorum principum ante Judicis sententiam | 


declaratoriam. Bannes in Thom. 11. 2, 
Quest. x11. Artic. 2. 





144 Ex hac conclusione sequitur, esse 
excusandos Anglicanos et Saxonios fide- 
les, qui non se eximunt a potestate supe- 
riorum, nec bellum contra illos gerunt ; 
quoniam communiter non habent facul- 
tatem ad hec bella gerenda contra prin- 
cipes, et imminent illis gravia pericula. 
Id. ibid. 

145 Post sententiam latam omnino pri- 
vatur regno, ita ut non possit justo titulo 
illud possidere ; ergo extunc poterit tan- 
quam. omnino tyrannus tractari, et conse- 
quenter a quocunque privato poterit inter- 
fici. Fr. Suarez. Defens. Fid, Cathol, lib. 
vi. cap. 4, sect, 14. 


COMMONS’ HOUSE OF PARLIAMENT. 685 
absolutely deprived of his kingdom, so that he cannot pos- 
sess it by any just title; and therefore from thenceforth 
may be handled altogether as a tyrant, and consequently he 
may be killed by any private person.” Only the Jesuit 
addeth this limitation, that ‘‘ “°if the Pope do depose the 
king, he may be expelled or killed by them only to whom 
he shall commit that business. But if he enjoin the execu- 
tion thereof to nobody, then it shall appertain to the lawful 
successor in the kingdom; or if none such be to be found, 
it shall belong to the kingdom itself.” But let him once 
be declared to be a tyrant, Mariana, Suarez’s countryman 
and fellow-Jesuit, will tell you better how he should be 
handled: “That a tyrant,” saith he, “* may be killed by 
open force and arms, whether by violent breaking in into 
the court, or by joining of battle, is a matter confessed ; 
yea, and by deceit and ambushes too, as Ehud did in killing 
Eglon the king of the Moabites. Indeed it would argue 
a braver mind to profess open enmity, and publicly to rush 
in upon the enemy of the commonwealth; but it is no less 
prudence to take advantage by fraud and ambushes, because 
it is done without stir, and with less danger surely, both 
public and private.” His conclusion is, that ‘ “it is law- 
ful to take away his life by any art whatsoever,” with this 
proviso only, ‘that he be not constrained, either wittingly 
or unwittingly, to be the cause of his own death:” where 
the tenderness of a Jesuit’s conscience is well worth the 
observing. He maketh no scruple at all to take away the 
man’s life, only he would advise that he be not made away 
by having poison conveyed into his meat or drink, lest in 
taking hereof, forsooth, he which is to be killed should by 


this means have some hand in procuring his own death. 


146 Si Papa regem deponat, ab illis | tutis et animi simultatem aperte exercere, 


tantum poterit expelli vel interfici, qui- 
bus ipse id commiserit. Quod si nulli 
executionem imperet, pertinebit ad legiti- 
mum in regno successorem ; vel si nullus 
inventus fuerit, ad regnum ipsum specta- 
bit. Id. ibid. sect. 18. 

147 Ttaque aperta vi et armis posse occidi 
tyrannum, sive impetu in regiam facto, 
sive commissa pugna, in confesso est. 
Sed et dolo atque insidiis exceptum, quod 
fecit Aiod, &c. 


| vato. 
| cap. 7. 





Est quidem majoris vir- | 


| palam in hostem reipublice irruere; sed 


non minoris prudentiz, fraudi et insidiis 
locum captare, quod sine motu contingat, 
minori certe periculo publico atque pri- 
Jo. Mariana, de Reg. Instit. lib. i. 


48 Tn ejus vitam grassari quacunque 
arte concessum, ne cogatur tantum sciens 
aut imprudens sibi conscire mortem. Id, 
ibid, in fine. 


686 A SERMON PREACHED BEFORE THE 


4°Yet poison him you may, if you list, so that the venom 
be “‘externally applied by some other, he that is to be killed 
helping nothing thereunto; namely, when the force of the 
poison is so great that a seat or garment being infected 
therewith, it may have strength to kill.” And that such 
means of poisoning hath been used, he proveth by divers 
practices of the Moors, which we leave to be considered of 
by Fitzherbert, who, to prove that Squires’s intention of 
poisoning Queen Elizabeth in this manner was but a mere 
fiction, would persuade us that it is not agreeable to the 
grounds of nature and reason that any such thing should be. 

Thus we see what pestilent doctrine is daily broached 
by these incendiaries of the world; which what pernicious 
effects it hath produced, I need not go far to exemplify: 
this assembly and this place cannot but call to mind the 
memory of that barbarous plot of the Powder-Treason ; 
which being most justly charged to have “ exceeded all 
measure of cruelty,” as involving not the king alone, but 
also his children, and the states of the kingdom, and many 
thousands of innocent people, in the same ruin, a wicked 
varlet, with whose name [I will not defile this place, steppeth 
forth some four years after, and with a brazen forehead 
biddeth us not to wonder at the matter: ‘* For of an evil 
and pernicious herb both the seeds are to be crushed and 
all the roots to be pulled up, that they grow not again. 
And otherwise also for a few wicked persons it falleth out 
oftentimes that many perish in shipwreck.” In the latter 
of which reasons we may note these men’s insolent impiety 
toward God, in arrogating unto themselves such an absolute 
power for the murdering of innocents, as he that is Lord 
of all hath over his own creatures; the best of whom, if 
he do enter into judgment with them, will not be found 
righteous in his sight. In the former we may observe their 


149 Hoc tamen temperamentoutiinhac | 1° At inquies, omnem modum crudeli- 
quidem disputatione licebit, si non ipse | tatis excessit ea conjuratio, cum et prolem 
qui perimitur, venenum haurire cogitur, | et regni ordines simul implicuisset. Id 
quo intimis medullis concepto pereat; sed | velim ne mireris. Nam male et pernicio- 
exterius ab alio adhibeatur, nihil adju- | se herbe et semina conterenda, et radices 
vante eo qui perimendus est; nimirum | ommes evellende sunt, ne recrescant. Ali- 
cum tanta vis est veneni, ut sella eo aut | as etiam, propter paucos sceleratos, multi 
veste delibuta vim interficiendi habeat. | sepe naufragio pereunt. B. P. ἐξέτασ. 
Id. ibid. Epistole I. R. impress. anno 1609. 


COMMONS’ HOUSE OF PARLIAMENT. 687 
deadly malice toward God’s anointed, which they sufficiently 
declare will not be satisfied but by the utter extirpation of 
him and all his royal progeny. 

And whereas for the discovery of such wicked spirits 
his Majesty, in his princely wisdom, did cause an Oath of 
Allegiance to be framed, by the tendering whereof he might 
be the better able to distinguish betwixt his loyal and dis- 
loyal subjects, and to put a difference betwixt a seditious 
and a quiet-minded Romanist; this companion derideth his 
simplicity in imagining that that will serve the turn, and 
supposing that a Papist will think himself any whit bound 
by taking such an oath: ‘“'See,” saith he, “in so great 
craft how great simplicity doth bewray itself. When he 
had placed all his security in that oath, he thought he had 
found such a manner of oath, knit with so many circum- 
stances, that it could not, with safety of conscience, by any 
means be dissolved by any man. But he could not see, 
that if the Pope did dissolve that oath, all the tyings of it, 
whether of performing fidelity to the king or of admitting 
no dispensation, would be dissolved together. Yea, I will 
say another thing that is more admirable: you know, I 
believe, that an unjust oath, if it be evidently known or 
openly declared to be such, bindeth no man, but is void 
ipso facto. 'That the king’s oath is unjust, hath been suffi- 
ciently declared by the pastor of the Church himself. You 
see, therefore, that the obligation of it is vanished into 
smoke; so that the bond, which by so many wise men was 
thought to be of iron, is become less than of straw.” 

If matters now be come unto this pass, that such as 
are addicted to the Pope will account the Oath of Allegiance 
to have less force to bind them than a rope of straw, judge 
ye whether that be not true which hath been said, that in 


151 Sed vide in tanta astutia quanta sit 
simplicitas. Cum omnem securitatem in 
eo juramento sibi statuisset, talem se mo- 
dum juramenti tot circumstantiis con- 
nexuisse existimabat, qui, salva conscien- 
tia, nulla ratione a quoquam dissolvi 
posset. Sed videre non potuit, si Ponti- 
fex juramentum dissolverit, omnes illius 
nexus, sive de fidelitate regi prestanda, 
sive de dispensatione non admittenda, 
pariter dissolutos fore. 


Imo aliud dicam | 


admirabilius: nosti, credo, juramentum 
injustum, si tale esse evidenter sciatur, 
vel aperte declaretur, neminem obligare, 
sed ipso facto nullum esse. Regis jura- 
mentum injustum esse, ab ipso ecclesiz 
pastore sufficienter declaratum est. Vides 
igitur jam, in summum abiisse illius ob- 
ligationem; ut vinculum, quod a tot 
sapientibus ferreum putabatur, minus sit 
quam stramineum. Id, ibid. 


688 SERMON BEFORE THE COMMONS. 


respect not of spiritual infection only, but of outward danger 
also to our state, any idolaters may be more safely permitted 
than Papists. Which I do not speak to exasperate you 
against their persons, or to stir you up to make new laws 
for shedding of their blood. Their blindness I do much pity, 
and my heart’s desire and prayer to God for them is that 
they might be saved. Only this I must say, that, things 
standing as they do, I cannot preach peace unto them. 
For as Jehu said to Joram, What peace, so long as the 
whoredoms of thy mother Jezebel and her witchcrafts are 
so many? so must I say unto them, What peace can there 
be, so long as you suffer yourselves to be led by the '* mother 
of harlots and abominations of the earth, who by her sor- 
ceries hath deceived all nations, and made them drunk with 
the wine of her fornication? '* Let her put away her whore- 
doms out of her sight, and her adulteries from between her 
breasts; let her repent of her murders, and her sorceries, 
and her idolatries; or rather, because she is past all hope, 
let those that are seduced by her cease to communicate with 
her in these abominable iniquities, and we shall be all ready 
to meet them, and rejoice with the angels in heaven for their 
conversion. In the meantime, they who sit at the helm, and 
have the charge of our Church and commonwealth committed 
to them, must provide by all good means, that God be not 
dishonoured by their open idolatries, nor our king and state 
endangered by their secret treacheries. Good laws there are 
already enacted to this purpose, which, if they were duly 
put in execution, we should have less need to think of 
making new. But it is not my part to press this point. 
I will therefore conclude as I did begin: "1 speak as to 
wise men; judge ye what I say. 


ry 


OU Mimoray [ΠΙ. ἢ. 


Consider what I say, and the Lord give you under- 
standing im all things. 


152 2 Kings ix. 22. 154 Hosea ii. 2. 
153 Rey. xvii. 2, 5, and xviii. 23. soe eC oraxenlor 


A 


BRIEF DECLARATION 


OF THE 


UNIVERSALITY OF THE CHURCH OF CHRIST, 


AND THE 
UNITY OF THE CATHOLIC FAITH 


PROFESSED THEREIN. 


DELIVERED IN A SERMON BEFORE THE KING'S MAJESTY 


THE 20TH JUNE, 1624, AT WANSTED. 


nt i 
ayn aN ics 
a a ; i 


ΕΣ ia 
= aD nr ΠΝ 1 ΤΙΝ 


᾿ 





EruHeEsians IV. 13. 


Till we all come in the unity of the faith, and of the 
knowledge of the Son of God, unto a perfect man, 
unto the measure of the stature of the fulness of 
Christ. 


Wuewn the Lord’s ark was to set forward, the form 
of prayer used by Moses was, 'Rise up, Lord, and let 
thine enemies be scattered, and let them that hate thee 
flee before thee. The sweet Psalmist of Israel, framing his 
descant to this ground, beginneth the psalm which he pre- 
pared to be sung at the removing of the ark after the 
same manner, *Let God arise; let his enemies be scattered ; 
let them also that hate him flee before him: and then goeth 
on till at length he hath raised his note unto its full 
height, Thow hast ascended up on high; thou hast led 
captivity captive; thow hast given gifts for men, Psalm 
Lxvill. 18. Which being by our Apostle in *this chapter 
interpreted of the ascension of our Saviour Christ into 
heaven, and made the very spring from whence the matter 
of my present text is derived, leadeth us to the just appli- 
cation of the type to the truth, and putteth us in mind 
that the removing of the ark, which gave occasion to the 
penning of this psalm, was an adumbration of our Saviour’s 
removal from the earth to heaven; and that by this absence 
of his we are no losers, but gainers, seeing he is ascended 


1 Num. x. 35. * Psalm Lxviil. 1. 5. Ephes, iv. 8, 10. 
x Σ 


692 A SERMON PREACHED 


up on high, both to triumph over his and our foes, (he led 
captivity captive), and to confer benefits upon his friends, 
(he gave gifts unto men). 

The ‘ark of the covenant, we know, was appointed to 
be a figure of °Jesus, the Mediator of the new covenant, 
the great King, Prophet, and Priest of his Church; there- 
fore was it ordered that the ark should have a crown of 
gold about it, (Exod. xxxvii. 2), than which what could be 
more fit to set forth the state of our King? for thus we 
see Jesus crowned with glory and honour, Hebrews ii. 9. 
Upon the ark stood the propitiatory or mercy-seat, whence 
God did use to deliver his oracles from betwixt the cheru- 
bins, than which what more lively representation could there 
be of the prophetical office of our Saviour, of whom it is 
written, God hath in these last days spoken unto us by his 
Son? Heb. i. 2. The ark had both the rod and the tables 
of the law by God’s appointment placed within it, than 
which what could be more apt to express the satisfaction 
which our High-priest was to make unto his Father’s justice, 
as well by his passive as by his active obedience? for as 
he felt the stroke of the rod for us, that °the chastisement 
of our peace being laid upon him, with his stripes we 
might be healed; so ‘it behoved him also to fulfil the law 
and all righteousness, that so he might be *the end of the 
law for righteousness to every one that believeth; the letter 
of the law being not more certainly to be found within the 
ark than the accomplishment thereof within him, according 
to that which he spake by the holy Prophet, ’Jn the volume 
of the book it is written of me, that I should do thy will, 
O God; yea, thy law is within my heart. 

The ark had many removes from place to place whilst 
it sojourned in the tabernacle, but was brought up at last 
into the temple, there to dwell upon God’s holy hill, the 
place of which he himself had said, "This is my rest for 
ever; here will I dwell, for I have a delight therein: 
where, at first entry, King Solomon stood ready to enter- 
tain him with this welcome, '' Arise, Ὁ Lord God, into thy 


4 Heb. ix. 4. 8 Rom. x. 4. 
5 Heb. xii. 24. 5. Psalmext. 7: One ep ἘΠ 7: 
® Tsaiah 1,111. 5. 10 Psalm cxxxii. 14, and Lxviii. 16. 


7 Matt. iii. 15, and v. 17. 11 Ps. cxxxii. 8, 9, 16; 2 Chron. vi. 41. 


BEFORE HIS MAJESTY. 693 


resting-place, thou, and the ark of thy strength. Let thy 
priests, O Lord God, be clothed with salvation, and let thy 
saints rejoice in goodness. Our blessed Saviour, in the days 
of his flesh, had no resting-place, but continually 'went 
about doing good; until at length "he was received up into 
heaven, and sat on the right hand of God. For when he 
had ended his progress upon earth, and ‘finished there that 
work which his Father had given him to do, he "left the 
world and went to his Father, making his last remove to 
the high court of heaven, ‘where he is to reside until the 
time of the restitution of all things. “The temple of God 
was opened in heaven, and there was seen in his temple 
the ark of his testament, saith St John in the Apocalypse. 
If we look to the corporal presence of our Saviour, in the 
temple of heaven must this ark be sought for, in no other 
place is it to be found; but if we look to the virtue 
coming from him by the operation of his word and Spirit, 
so we shall find him in his temple upon earth, ‘present 
with us always, even unto the end of the world; for these 
were the gifts that, when he ascended into heaven, he did 
bestow upon men. 

This the Prophet layeth down thus: 'T'how hast ascended 
up on high; thou hast received gifts for men. 'The Apostle 
citeth it thus: “When he ascended up on high, he gave 
gifts unto men. ‘The reconciliation is easy: he received those 
gifts, not to retain them with himself, but to distribute them 
for the behoof of his Church. So for the Spirit St Peter 
teacheth us, Acts 11. 33, Therefore being by the right hand 
of God exalted, {there is his ascending up on high), and 
having received of the Father the promise of the Holy 
Ghost, (there is his receiving), he hath shed forth this 
which ye now see and hear, (there is his giving of this 
gift unto men). And for the ministry of the word, he 
himself intimateth as much in his commission given to the 
Apostles, Matt. xxviii. 18, 19, All power is given unto me 
im heaven and in earth, (there he receiveth). Go ye there- 
fore, and teach all nations, (there he giveth this gift unto 


12 Acts x. 38: 16 Acts 111. 21. 17 Rey. xi. 19. 
13 Mark xvi. 19. 18 Matt. xxviii. 20. 

‘4 John xvii. 4. 19 Psalm Lxviii. 18. 
15. John xvi. 28, and xix. 30. 20 Ephes. iv. 8. 


s 


694 A SERMON PREACHED 


men). “He gave some apostles, and some prophets, and 
some evangelists, and some pastors and teachers, for the 
perfecting of the saints, saith our Apostle here; that herein 
also that might be fulfilled, which we heard to have been 
uttered when the ark was brought to its resting-place, 
"Let thy priests, O Lord God, be clothed with salvation, 
and let thy saints rejoice in goodness. 

The work of the ministry, how meanly soever it be 
esteemed in the world, yet in the estimation of our Saviour 
Christ was one of the choicest gifts that in this solemnity 
of his triumphant “ascending wp far above all heavens he 
thought fit to bestow upon his Church here upon earth, 
as that which tended both to the “perfecting of the saints, 
and to the edifying of his own body. For as “it hath 
pleased the Father that in him all fulness should dwell, 
so the Son is also pleased not to hold it any disparage- 
ment that “his body, the Church, should be accounted the 
fulness of him that filleth all in all: that howsoever in 
himself he be most absolutely and perfectly complete, yet 
is his Church so nearly conjoined unto him, that he holdeth 
not himself full without it; but as long as any one member 
remaineth yet ungathered and unknit unto this mystical 
body of his, he accounteth in the meantime somewhat to 
be deficient in himself. And therefore our Apostle having, 
in the words immediately going before this text, declared 
» that the ministry was instituted for. the edifying of the body 
of Christ, addeth presently, Till we all come in the unity 
of the faith, and of the knowledge of the Son of God, 
unto a perfect man, wnto the measure of the stature of 
the fulness of Christ. 

In which words we may observe as well the matter of 
this building, we all, as the structure of it; and further 
also consider in the structure, first, the laying of the foun- 
dation, in the unity of the faith, and of the knowledge of 
the Son of God; secondly, the bringing of the work to 
perfection, and the raising of it to its just height, wnto a 
perfect man, unto the measure of the stature of the fulness 
of Christ. 

The matter, then, of this spiritual edifice, that we may 


21 phes. iv. 11, 12. | “Ὁ Ephes. iv. 10. 24 Thid. vers. 12. 
22 2Chron. vi. 41; Psaln exxxii. 9. 1b. | 25 Col. i. 19. 26 Ephes. i. 23. 


BEFORE HIS MAJESTY. 695 


begin with that, are we ourselves. “Ye also as lively stones 
are built wp a spiritual house, saith St Peter. To this 
St Paul doth here add a note of universality, WE ALL, as 
suiting best with the nature of the Catholic or universal 
Church, which is that body of Christ, of the edifying whereof 
he here treateth; of which, therefore, he telleth us more 
plainly in another place, that “by one Spirit we are all 
baptized in one body, whether we be Jews or Gentiles, 
whether we be bond or free. For the Catholic Church is 
not to be sought for in any one angle or quarter of the 
world, but among all that in every place call upon the 
name of Jesus Christ our Lord, both theirs and ours, 
1 Cor. i. 2. Therefore to their Lord and ours was it said, 
* Ask of me, and I will give thee the heathen for thine 
inheritance, and the uttermost parts of the earth for thy 
possession; and to this mystical body, the Catholic Church, 
accordingly, *J will bring thy seed from the east, and 
gather thee from the west; I will say to the north, Give 
up, and to the south, Keep not back: bring my sons from 
far, and my daughters from the ends of the earth; even 
every one that is called by my name. 

Thus must we conceive of the Catholic Church as of 
one entire body, made up by the collection and aggrega- 
tion of all the faithful unto the unity thereof; from which 
union there ariseth unto every one of them such a relation 
to, and a dependence upon, the Church Catholic, as parts 
use to have in respect of their whole. Whereupon it fol- 
loweth, that neither particular persons nor particular churches 
are to work as several divided bodies by themselves, which 
is the ground of all schism, but are to teach, and to be 
taught, and to do all other Christian duties, as parts 
conjoined unto the whole, and members of the same com- 
monwealth or corporation; and therefore the bishops of the 
ancient Church, though they had the government of par- 
ticular congregations only committed unto them, yet in 
regard of this communion which they held with the uni- 
versal, did usually take to themselves the title of Bishops 
of the Catholic Church: which maketh strongly as well 
against the new Separatists as the old Donatists, who either 


ele ete cil ay: 38. 1 Core xt. 18. 9. Psalm ii. 8. 80 Isaiah xLili, 5—Ze 


696 A SERMON PREACHED 

hold it a thing “πού much material, so they profess the faith 
of Christ, whether they do it in the Catholic communion or 
out of it; or else, which is worse, dote so much upon the 
perfection of their own part, that they refuse to join in 
fellowship with the rest of the body of Christians; as if 
they themselves were the only people of God, and all wis- 
dom must live and die with them and their generation. 

And herein, of all others, do our Romanists most fear- 
fully offend, as being the authors of the most cruel schism 
that ever hath been seen in the Church of God. Those 
infamous schisms of the Novatians and Donatists were but 
petty rents in comparison of this huge rupture, which hath 
pulled asunder east and west, north and south; and grown 
to such a head at home, that in our western parts, where 
this faction was so prevalent, it hath for divers ages past 
been esteemed Catholic. In the 17th of the Revelation we 
have a woman described unto us sitting upon seven mown- 
tains and upon many waters. The woman is there 
expounded to be “that great city which reigneth over 
the kings of the earth. The seven mountains upon which 
that city sate needed not to be expounded; every child 
knew what was meant thereby. ‘The waters are interpreted 
3 neoples, and multitudes, and nations, and tongues ; which 
is that very universality and catholicism that the Romanists 
are wont so much to brag of. For this woman is the par- 
ticular Church of Rome; the city-church, which they call 
the mother-church, the Holy Ghost styleth “the mother of 
harlots and abominations of the earth. ‘Those peoples, 
and multitudes, and nations, and tongues, are such as 
this proud city reigneth over; the Catholic-Roman Church 
they are commonly called by themselves, but by the Holy 
Ghost “the beast upon which the woman sitteth. 

This woman is the head of the faction, and the very 
mother of this schism, the beast; that is to say, they that 
suffer themselves to be thus ridden by her are her abettors 


31 Augustin. Epist xLvim. Quam 
multi nihil interesse credentes in qua 


ubi fidem Christi teneremus; sed gratias 
Domino, qui nos a divisione collegit, et 


quisque parte Christianus sit, ideo per- 
manebant in parte Donati, quia ibi nati 
erant, et eos inde discedere atque ad Ca-~ 
tholicam nemo transire cogebat. Et paullo 


post: Putabamus quidem nihil interesse _ 
| 


hoc uni Deo congruere, ut in unitate cola- 
tur, ostendit, 
32 Rev. xvii. 18. 
Sa bid: 
35 1014, 3 and 7. 


33 Tbid. 15, 


BEFORE HIS MAJESTY. 697 


and supporters in it. For the ‘ particular Church of Rome,” 
not being content to be a fellow-member with the rest of 
the churches of Christ, and to have a joint dependence with 
them upon the whole body of the Church-Catholic, * which 
is the mother of us all, will needs go out of her rank; and, 
scorning any longer to be accounted one of the branches 
of the Catholic Church, would fain be acknowledged to 
be the root of it; so that now all other churches must 
hold their dependence upon it, or otherwise be cast forth 
as withered branches which are fit only to be thrown into 
the fire and burned. The wisdom of God foresaw this inso- 
lency long beforehand, and therefore caused a caveat to be 
entered against it even in that Epistle which was specially 
directed to the Church of Rome itself: the words are 
plain enough, Rom. xi. 18, If thow boast, thow bearest 
not the root, but the root thee. The Church of Rome 
therefore must know, that she is no more a root to bear 
up other churches than other churches are to bear her up; 
she may not go beyond her line, and boast herself to be the 
root of the Catholic Church, but be contented to be borne 
herself by the root as well as other particular churches are. 
For a stream to sever itself from the common fountain, that 
it may be counted a fountain itself without dependence upon 
any other, is the next way to make an end of it and dry 
it up. The Church of Rome may do well to think of 
this, and leave off her vain boasting, “J sit a queen, and 
am no widow, and shall see no sorrow: other churches 
may fail, and the gates of hell may prevail against them; but 
it cannot fall out so with me. Whereas she might remember, 
that they were Romans unto whom the Apostle so long since 
gave this admonition: * Be not high-minded, but fear: for 
if God spared not the natural branches, take heed lest he 
also spare not thee. Behold therefore the goodness and 
severity of God: on them which fell, severity ; but towards 
thee, goodness, if thow continue in his goodness: otherwise 
THOU ALSO SHALT BE CUT OFF. 

The Romans therefore by their pride may get a fall 
as well as others; and the Church of Rome by infidelity 
may be cut off as well as any other congregation; and yet 


36 Gal. iv. 26. 37 Rey. xviii. 7. 38) Rom: xi; 20-— 22: 


698 A SERMON PREACHED 


the Catholic Church subsist for all that, as having for her 
foundation neither Rome nor Rome’s Bishop, but Jesus 
Christ, the Son of the living God. And yet this proud 
dame and her daughters, the particular Church of Rome 
I mean, and that which they call the Catholic-Roman, or 
the faction rather that prevaileth in them both, have in 
these latter ages confined the whole Church of Christ 
within themselves, and excluded all others that were under 
the Roman obedience, as aliens from the commonwealth of 
Israel, and strangers from the covenant of promise. The 
Donatists were cried out against by our forefathers for 
shutting up the Church within the parts of the south, and 
rejecting all others that held not correspondency with that 
patch of theirs: and could they think well then of them 
that should conclude the Church within the western parts 
of the world, and exclude all other Christians from the 
body of Christ that held by the same root there that they 
did? It is a strange thing to me, that wise men should 
make such large discourses of the Catholic Church, and 
bring so many testimonies to prove the universality of it, 
and not discern, that while by this means they think they 
have gotten a great victory over us, they have in very truth 
overthrown themselves; for when it cometh to the point, 
instead of the Catholic Church, which consisteth of the 
communion of all nations, they obtrude their own piece unto 
us, circumscribing the Church of Christ within the pre- 
cincts of the Romish jurisdiction, and leaving all the world 
beside to the power of Satan; for with them it is a resolved 
case, that “to every creature it is altogether of necessity 
to salvation to be subject to the Roman Bishop.” 

What must, then, become of the poor Muscovites and 
Grecians, to say nothing of the reformed churches in Eu- 
rope? What of the Egyptian and Ethiopian churches in 
Afric ? what of the great companies of Christians scattered 
over all Asia, even from Constantinople unto the East 
Indies, which have and_ still do endure more afflictions 
and pressures for the name of Christ, than they have ever 
done that would be accounted the only friends of Christ ? 


39 Subesse Romano Pontifici omni hu- | necessitate salutis. Bonifa. 111. in ex- 
mane creature declaramus, dicimus, defi- | travag. De majoritate et obedientia, cap. 


nimus, et pronunciamus omnino esse de | Unam sanctam. 


BEFORE HIS MAJESTY. 699 


Must these, because they are not the Pope’s subjects, be 
therefore denied to be Christ’s subjects? Because they are 
not under the obedience of the Roman Church, do they 
thereupon forfeit the estate which they claim in the Catholic 
Church, out of which there is no salvation? Must we give 
all these for gone, and conclude that they are certainly 
damned? They who talk so much of the Catholic Church, 
but indeed stand for their own particular, must of force 
sink as low in uncharitableness as they have thrust them- 
selves deep in schism: we who talk less of the universality 
of the Church, but hold the truth of it, cannot find in our 
hearts to pass such a bloody sentence upon so many poor 
souls that have given their names to Christ. He whose plea- 
sure it was to spread the Church’s seed so far, said to east, 
west, north, and south, Give; it is not for us, then, to say, 
Keep back. He hath given to his Son the heathen for his 
inheritance, and the uttermost parts of the earth for his 
possession: we for our parts dare not abridge this grant, 
and limit this great Jordship, as we conceive it may best 
fit our own turns; but leave it to its own latitude, and seek 
for the Catholic Church neither in this part, nor in that 
piece, but, as it hath been before said in the words of the 
Apostle, among “all that in every place call upon the name 
of Jesus Christ our Lord, both theirs and ours. 

Yea, but how can this be, will some say, seeing the 
Catholic Church is but one; and the principal reason for 
which it is accounted one is ‘!the “ unity of the faith” pro- 
fessed therein: how then can this unity of faith be preserved 
in all places, if one special church be not set as a mistress 
over all the rest, and one chief Bishop appointed for a master 
over all others, by whom in matters of faith every one must 
be ruled? And out of such different professions as are to 
be found among the divided Christians in those several parts 
of the world, how can there be fit matter drawn for the 
making up of one universal church? To this I answer, 
and so pass from the matter of the building to the structure, 
that it is most true indeed that in the Church there is “one 


40 1 Cor. i. 2. | rum Commentariorum auctor) in Psalm. 
41 Ecclesia ex pluribus personis con- | xxiii. 
gregatur; et tamen una dicitur propter | * Kphes. iv. ὃ. 


unitatem fidei. Hieron, (si modo is ho- | 


700 A SERMON PREACHED 


Lord, one faith, one baptism ; for so we are taught by the 
Apostle in this chapter: but yet, in the first place, 10 is 
to be considered, that this wnity of faith must be com- 
passed by such means as God hath ordained for the pro- 
curing of it, and not by any politic tricks of man’s devising. 
Now, for the bringing of all to this “ unity of the faith,” 
the Apostle here telleth us that Christ “gave some apostles, 
and some prophets, and some evangelists, and some pastors 
and teachers. If he had taught that the maintenance of 
this unity did depend upon the singularity of any one apostle, 
or pastor, or teacher, is it to be imagined that he would 
have overslipped such a singular person, even in that very 
place where, of all others, his presence was most requisite, 
and run altogether, as he doth, upon the plural num- 
ber ? 

That the multitude of teachers dispersed over the world, 
without any such dependency or correspondency, should agree 
together in laying the foundations of the same faith, is a 
special work of God’s Spirit. And it.is “the wnity of the 
Spirit which the Apostle here speaketh of, and exhorteth 
us to keep in the bond of peace. Whereas the unity of 
which our adversaries boast so much (which is nothing else 
but a wilful suffering of themselves to be led blindfold by 
one man, who commonly is more blind than many of them- 
selves) is no fruit of the Spirit, but of mere carnal policy : 
and may serve peradventure for a bond of peace betwixt 
themselves and their own party, such as “the priests of 
antichrist were to have, and as many as would be content 
to yield themselves to the conduct of such a commander, 
but hath proved the greatest block that ever stood in the 
way for giving impediment to the peace and unity of the 
universal Church, which here we look after. And therefore 
Nilus, Archbishop of Thessalonica, entering into the con- 
sideration of the original ground of that long-continued 
schism, whereby the West standeth as yet divided from the 
East, and the Latin churches from the Greek, wrote a 
whole book purposely on this argument, wherein he sheweth, 


43 Ephes. iv. 1]. 44 Thbid. 3. Episcopos, sed ut antichristi sacerdotes. 
45 Pace sua, id est, impietatis sue uni- | Hilar. contr. Auxentium. 
tate se jactant ; agentes se non ut Christi 


BEFORE HIS MAJESTY. 701 


‘that there is no other cause to be assigned of this dis- 
traction, but that the Pope will not permit the cognizance 
of the controversy unto a general council, but will needs 
sit himself as the alone teacher of the point in question, 
and have others hearken unto him as if they were his 
scholars; and that this is contrary both to the ordinances 
and the practice of the Apostles and the Fathers.” Neither 
indeed is there any hope that ever we shall see a general 
peace for matters of religion settled in the Christian world, 
as long as this supercilious master shall be suffered to 
keep this rule in God’s house, how much soever he be 
magnified by his own disciples, and made the only foun- 
dation upon which the unity of the Catholic Church de- 
pendeth. 

Now, in the newt place, for the further opening of the 
unity of faith, we are to call unto mind the distinction 
which the Apostle maketh betwixt “the fowndation and 
that which is builded thereupon, betwixt “the principles 
of the doctrine of Christ and that which he calleth perfection. 
The unity of the faith and of the knowledge of the Son 
of God here spoken of hath reference, as we heard, to the 
foundation; as that which followeth, of a perfect man, and 
the measure of the stature of the fulness of Christ, to the 
superstruction and perfection. In the former there is a 
general wnity among all true believers; in the latter a great 
deal of variety; there being several degrees of perfection 
to be found in several persons, “according to the measure 
of the gift of Christ. So we see in a material building 
that still there is but one foundation, though great disparity 
be observed in sundry parts of the superstruction; some 
rooms are high, some low, some dark, some lightsome, some 
more substantially, some more slightly builded, and in tract 
of time some prove more ruinous than others; yet all of 
them belong to one building, as long as they hold together 


‘© Λόγος ἀποδεικνὺς μὴ ἄλλο τὶ τὸ τῆς | σθαι, τοὺς δὲ ἄλλους ἐν μαθητῶν μοίρᾳ 


διαστάσεως τῆς Λατίνων ἐκκλησίας καὶ | ὑπακούοντας ἔχειν" καὶ ὅτι TO τοιοῦτον 
ἡμῶν μέχρι τοῦ παρόντος αἴτιον εἶναι, ἢ | ἀλλότριον τῶν ἀποστολικῶν καὶ πατρι- 
τὸ μὴ βούλεσθαι τὸν ἸΠάπον οἰκουμενίκῳ | κῶν νόμων καὶ πράξεων. 

συνόδῳ τὴν τοῦ ἀμφισβητουμένου διάγνω- 47 1 οτὲ π|- lO lo 

σιν ἐπιτρέψαι, ἀλλ᾽ αὐτὸν μόνον διδά- 48 ΡΒ: vill: 


σκαλον ἐθέλειν τοῦ ζητουμένου καθέζε- 49 Ephes. iv. 7. 


702 A SERMON PREACHED 


and stand upon the same foundation. And even thus is it 
in the spiritual building also, whether we respect the prac- 
tical part of Christianity or the intellectual. 

In the practical we see wonderful great difference betwixt 
Christian and Christian: some by God’s mercy attain to a 
higher measure of perfection, and keep themselves unspotted 
from the common corruptions of the world; others watch 
not so carefully over their ways, and lead not such strict 
lives, but are oftentimes overtaken and fall foully; that he 
who looketh upon the one and the other would hardly 
think that one heaven should receive them both. But 
although the one doth so far outstrip the other in the prac- 
tice of new obedience, which is the Christian man’s race, 
yet are there certain fundamental principles in which they 
both concur, as ἃ desire to fear God’s name, *'repentance 
for sins past, and a sincere “purpose of heart for the time 
to come to cleave unto the Lorp; which whosoever hath 
is under mercy, and may not be excluded from the commu- 
nion of saints. In like manner for the intellectual part: 
the “first principles of the oracles of God, as the Apostle 
calleth them, hold the place of the common fondo 
in which all Christians must be grounded; although *‘some 
be babes, and for further knowledge are unskilful in the 
word of righteousness ; other some are of perfect age, who 
by reason of wse have their senses exercised to discern both 
good and evil. 

The oracles of God contain abundance of matter in 
them, and whatsoever is found in them is a fit object for faith 
to apprehend ; but that all Christians should uniformly agree 
in the profession of those truths that are revealed there, 
is a thing that rather may be wished than ever hoped for. 
Yet the variety of men’s judgments in those many points 
that belong to theological faith, doth not dissolve the unity 
which they hold together in the fundamental principles of 
the Catholic faith. The wnity of faith commended here 
is a Catholic unity, and such as every Christian attaineth 
unto. Till we ati come in the unity of faith, saith the 
Apostle. As there is a common salvation, so is there a 


SONehaien ll: FANGS ἘΠ: ABs SSH eb ν 19: 
51 Luke xiii. 3, 5; Heb. vi. 1. 54 Thid. v. 13, 14. 5 Jude 3. 


BEFORE HIS MAJESTY. 708 
“common faith, which is “alike precious in the highest 
Apostle and the meanest believer. For we may not think 
that heaven was prepared for deep clerks only: and there- 
fore, beside that larger measure of knowledge, whereof all 
are not capable, there must be ‘“ a rule of faith common 
to small and great ;” which, as it must consist of few pro- 
positions, (for simple men cannot bear away many,) so is 
it also requisite that those articles should be of so much 
weight and moment, that they may be sufficient to make 
a man wise unto salvation; that howsoever in other points 
learned men may go beyond common Christians, and exceed 
one another likewise by many degrees, yet in respect of 
these radical truths, which is the necessary and common food 
of all the children of the Church, there is not an unity 
only, but such a kind of equality also, brought in among 
all sorts of Christians, as was heretofore among the congre- 
gation of the Israelites in the collection of their manna, 
where “he that gathered much had nothing over, and he 
that gathered little had no lack. 

If, then, salvation by believing these common principles 
may be had, and to salvation none can come that is not 
first a member of the Catholic Church of Christ; it followeth 
thereupon, that the unity of the faith generally requisite 
for the incorporating of Christians into that blessed society 
is not to be extended beyond those common principles : 
which may further be made manifest unto us by the con- 
tinual practice of the Catholic Church herself in the matri- 
culation of her children and the first admittance of them 
into her communion; for when she prepared her Catechu- 
meni for baptism, and by that door received them into the 
congregation of Christ’s flock, we may not think her judg- 
ment to have been so weak, that she should omit anything 
herein that was essentially necessary for the making of one 
be a member of the Church. Now, the profession which she 
required of all that were to receive baptism, was, for the 
Agenda, or practical part, an abrenunciation of the devil, 
the world, and the flesh, with all their sinful works and 


ΟΣ ΠῚ Ὶ τ 1.4; Ὁ 2. εὖ. 1:..}- οὔσης οὔτε ὁ πολὺ περὶ αὐτῆς δυνάμενος 

°8 Regula fidei, pusillis magnisque εἰπεῖν ἐπλεόνασεν, οὔτε ὁ τὸ ὀλίγον ἠλατ- 
communis. Aug. Epist. τὐντι. τόνησε. Ireneus lib. i. cap. 3. 

59 Μιᾶς γὰρ καὶ τῆς αὐτῆς πίστεως 60 Exod. xvi. 18. 


ἱσί 
04 A SERMON PREACHED 


lusts; and for the Credenda, the things to be believed, an 
acknowledgment of the Articles of the Creed; which being 
solemnly done, she then baptized them in this faith; inti- 
mating thereby sufficiently, that this was that one faith 
commended unto her by the Apostles, as the other that one 
baptism which was appointed to be the "Sacrament of it. 
This Creed, though for substance it was the same 
everywhere, yet for form was somewhat different, and in 
some places received more enlargements than in others. The 
Western churches herein applied themselves to the capacities 
of the meaner sort more than the Eastern did; using in their 
baptism that shorter form of confession commonly called the 
Apostles’ Creed, which in the more ancient times was briefer 
also than now it is: as we may easily perceive by comparing 
the symbol recited by Marcellus Ancyranus, in the “™pro- 
fession of the faith which he delivered to Pope Julius, with 
the expositions of the Apostles’ Creed written by the Latin 
doctors; wherein the mention of the Father’s being maker 
of heaven and earth, the Son’s death and descending into 
hell, and the communion of saints, is wholly omitted. All 
which, though they were of undoubted verity, yet for 
brevity’s sake seem at first to have been omitted in this 
short sum: because some of them perhaps were not thought 
to be altogether so necessary for all men, (which is “Suarez’s 
judgment touching the point of the descent into hell), 
and some that were most necessary either thought to be 
sufficiently implied in other articles, as that of Christ’s 
death in those of his crucifixon and burial, or thought to 
be sufficiently manifested by the light of reason, as that 
of the creation of heaven and earth. For howsoever this, 
as it is a truth revealed by God’s word, becometh an object 
for faith to apprehend, Heb. xi. 3, yet it is otherwise also 
clearly to be understood by the discourse of reason, Rom. 
1. 20, even as the unity and all the other attributes of the 
Godhead likewise are: which therefore may be well referred 
unto those Precognita, or common principles which nature 
may possess the mind withal, before the grace enlighteneth 
it, and need not necessarily to be inserted into that symbol, 


ΟἹ Sacramentum fidei. Aug.Epist.x x111. 63 Fr, Suarez. Tom. 11. in part. 111. 
62 Habetur apud Epiphanii in Heres. | Thom. Disp. 1v. 111. sect. 2. 


LXXII. 


BEFORE HIS MAJESTY. 705 
which is the badge and cognizance whereby the believer is 
to be differenced and distinguished from the unbeliever. 

The Creed which the Eastern churches used in baptism 
was larger than this; being either the same, or very little 
different, from that which we commonly call the Nicene 
Creed, because the greatest part of it was repeated and con- 
firmed in the first general Council held at Nice; where the 
first draught thereof was presented to the Synod by Eusebius, 
Bishop of Cesarea, with this preamble: “As we have 
received from the bishops that were before us, both at our 
first catechizing and when we received baptism; and as we 
have learned from the holy Scriptures; and as we have both 
believed and taught, when we entered into the ministry, and 
im our bishopric itself; so believing at this present also, we 
declare this our faith unto you.” To this the Nicene 
Fathers added a more clear explication of the Deity of 
the Son, against the Arian heresy, wherewith the Church was 
then troubled, professing him to be ‘ begotten, not made,” 
and to be ““ of one substance with the Father.” The second 
general Council, which was assembled fifty-six years after at 
Constantinople, approving this confession of the faith, as 
“most ancient and agreeable to baptism,” enlarged it 
somewhat, in the Article that concerned the Holy Ghost 
especially, which at that time was most oppugned by the 
Macedonian heretics.. And whereas the Nicene confession 
proceeded no further than to the belief which we have 
in the holy Trinity, the Fathers of Constantinople made it 
up by adding that which was commonly professed touching 
the Catholic Church and the privileges thereunto belonging. 
Epiphanius, repeating this Creed at large, “affirmeth it to 
have been delivered unto the Church by the Apostles. °Cas- 
slanus avoucheth as much, where he urgeth this against 
Nestorius as the Creed anciently received in the Church 


*4 Καθὼς παρελάβομεν παρὰ τῶν πρὸ 
ἡμῶν ἐπισκόπων, καὶ ἐν τῇ πρώτῃ κατη- 
χήσει, καὶ ὅτε τὸ λουτρὸν ἐλαμβάνομεν, 
καὶ καθώς ἀπὸ τῶν θείων γραφῶν μεμα- 
θήκαμεν. καὶ ὡς ἐν τῷ πρεσβυτερίω καὶ ἐν 
αὐτῇ τῇ ἐπισκοπῇ ἐπιστεύομέν τε καὶ 
ἐδιδάσκομεν, οὕτω καὶ νῦν πιστεύοντες, 
τὴν ἡμετέραν πίστιν ὑμῖν προσαναφέρο- 


μεν. Euseb. Epist.apud Socratem, Hist. 


lib. i. cap. 8. (αἰ. 5.) et Theodoret. lib. i. 
cap. 12. 


% ἹΙρεσβυτάτην τε οὗσαν καὶ ἀκόλου- 
θοὸν τῷ βαπτίσματι. Conc. Constant. 
Epist. apud Theod. lib. v. cap. 9. 

6° Epiphan. in Ayxvpwr. p. 518, edit. 
Grec. 





67 Jo. Cass. lib. v. Incarnat. Verbi. 
Yoke 


706 A SERMON PREACHED 


of Antioch, from whence he came. The Roman church, 
after the days of Charles the Great, added the article of 
the procession of the Holy Ghost from the Son unto this 
symbol; and the “Council of Trent hath now recommended 
it unto us ““ as that principle in which all that profess the 
faith οἵ. Christ do necessarily agree, and the firm and onLy 
FOUNDATION against which the gates of hell shall never 
prevail.” 

It is a matter confessed therefore by the Fathers of 
Trent themselves, that in the Constantinopolitan Creed, 
or in the Roman Creed at the farthest, (which differeth 
nothing from the other, but that it hath added Filioque 
to the procession of the Holy Ghost, and out of the Nicene 
Creed Deum de Deo to the articles that concern the Son,) 
that only foundation and principle of faith is to be found 
in the wnity whereof all Christians must necessarily agree: 
which is otherwise cleared sufficiently by the constant 
practice of the Apostles and their successors in the first 
receiving of men into the society of the Church. For in 
one of the Apostles’ ordinary sermons we see there was 
so much matter delivered, as was sufficient to convert men 
unto the faith, and to make them capable of baptism; and 
those sermons treated only of the first principles of the 
doctrine of Christ; upon the receiving whereof the Church, 
following the example of the Apostles, never did deny bap- 
tism unto her Catechwmeni. In these first principles there- 
fore must the foundation be contained, and that common 
unity of faith which is required in all the members of the 
Church. 

The foundation then being thus cleared, concerning 
the superstruction we learn from the Apostle, that some 
“build upon this foundation gold, silver, precious stones, 
wood, hay, stubble. Some proceed from one degree of 
wholesome knowledge unto another, increasing their main 
stock by the addition of those other sacred truths that are 
revealed in the word of God; and these build upon the 


68 Concil. Trident. (Sess. 3.) Symbo- | firmum et unicum, contra quod porte in- 
lum fidei, quo sancta Romana Ecclesia | feri nunquam prevalebunt, totidem ver- 
utitur, tanquam principium illud in quo | bis, quibus in omnibus ecclesiis legitur, 
omnes qui fidem Christi profitentur ne- | exprimendum esse censuit. 
cessario conyeniunt, ac fundamentum {65} ΟΣ 1 190 


BEFORE HIS MAJESTY. 707 


foundation gold and silver and precious stones. Others 
retain the precious foundation, but lay base matter upon 
it, wood, hay, stubble, and such other either unprofitable 
or moré dangerous stuff; and others go so far that they 
overthrow the very foundation itself. The first of these 
be wise, the second foolish, the third mad builders. When 
the day of trial cometh, the first man’s “work shall abide, 
and he himself shall receive a reward; the second shall 
lose his work, but not himself; (“he shall suffer loss, saith 
the Apostle, but he himself shall be saved ;) the third shall 
lose both himself and his work together. And as in this 
spiritual structure very different kinds of materials may be 
laid upon the same foundation, some sound and some 
unsound, so in either of them there is a great difference 
to be made betwixt such as are more contiguous to the 
foundation and such as be remoter off. The fuller explica- 
tion of the first principles of faith, and the conclusions 
deduced from thence, are in the rank of those verities that 
be more nearly conjoined to the foundation; to which those 
falsities are answerable on the other side, that grate upon 
the foundation and any way endanger it. 

For that there be divers degrees both of truths and 
errors in religion, which necessarily must be distinguished, 
is a thing acknowledged not by us alone, but by the learnedest 
also of our adversaries. ‘‘ “There be some Catholic verities,” 
say they, ““ which do so pertain to faith, that these being 
taken away, the faith itself must be taken away also. And 
these by common use we call not only Catholic, but verities 
of faith also. There are other verities which be Catholic 
also and universal, namely, such as the whole Church 
holdeth, which yet being overthrown, the faith is shaken 
indeed, but not overturned. And in the errors that are 
contrary to such truths as these the faith is obscured, 
not extinguished; weakened, not perished.” Nevertheless, 


70 1 Cor. iii. 14. 71 Tbid. ver. 15. 2 tenet, quibus licet eversis fides quatitur, 
72 Quedam sunt Catholice veritates, | sed non evertitur tamen. Atque in hu- 


que ita ad fidem pertinent, ut his sub- | jusmodi veritatum contrariis erroribus 
latis fides quoque ipsa tollatur: quas | dixi fidem obscurari, non extingui; infir- 
nos usu frequenti non solum Catholicas, | mari, non perire. Has ergo nunquam 
sed fidei veritates appellavimus. Alieve- | fidei veritates censui vocandas, quamvis 
ritates sunt etiam ipse Catholice et uni- | doctrine Christiane veritates sint. Melch. 
versales, nempe quas universa ecclesia  Canus Loc. Theolog. lib, xii. cap. 1}. 

Y x2 


708 A SERMON PREACHED 

‘though the faith be not altogether destroyed by them, 
yet is it evil at ease and shaken, and as it were disposed to 
corruption. For as there be certain hurts of the body which 
do not take away the life, but yet a man is the worse for 
them, and disposed to corruption either in whole or in part ; 
as there be other mortal hurts which take away the life ; 
so likewise are there certain degrees of propositions which 
contain unsound doctrine, although they have not manifest 
heresy.” In a word, the general rule concerning all these 
superstructions is, that the more near they are to the foun- 
dation, of so much greater importance be the truths, and 
so much more perilous be the errors; as again, the farther 
they are removed off, the less necessary doth the knowledge 
of such verities prove to be, and the swerving from the 
truth less dangerous. 

Now, from all that hath been said two great questions 
may be resolved which trouble many. The first is, What 
we may judge of our forefathers who lived in the communion 
of the Church of Rome? Whereunto I answer, that we 
have no reason to think otherwise, but that they lived and 
died under the mercy of God. For we must distinguish 
the papacy from the Church wherein it is, as the Apostle 
doth “antichrist from the temple of God wherein he sitteth. 
The foundation upon which the Church standeth 15 that 
common faith, as we have heard, in the unity whereof all 
Christians do generally accord. Upon this new foundation 
antichrist raiseth up his new buildings, and layeth upon 
it not hay and stubble only, but far more vile and _per- 
nicious matter, which wrencheth and disturbeth the very 
foundation itself. For example: It is a ground of the 
Catholic faith, that ‘‘ Christ was born of the Virgin Mary ;” 
which in Scripture is thus explained: “God sent forth his 
Son, made of a woman. This the papacy admitteth for 
a certain truth, but insinuateth withal, that upon the altar 


78 Necessario oportet distinguere alios 
gradus propositionum, per quas etiamsi 
fides non destruatur omnino, tamen male 
habet, et quatitur, et quasi disponitur ad 
corruptionem. Sicut sunt quedam cor- 
porum lesiones que non auferunt vitam, 
sed male habet homo per eas, et disponi- 
tur ad corruptionem aut in toto aut in 





parte; aliz vero sunt lesiones mortales, 
que vitam eripiunt; ita sunt quidam 
gradus propositionum, continentes doctri- 
nam non sanam, etiamsi non habeant 
heresim manifestam. Dominic. Bannes. 
in 2am 2a, Quest. x1. Artic. 2. 

74 2 Thes. ii. 4. 

75 Gal. iv. 4. 


BEFORE HIS MAJESTY. 709 


God sendeth forth his Son made of bread: for the tran- 
substantiation which these men would have us believe, is 
not an annihilation of the bread, and a substitution of the 
body of Christ in the stead thereof, but a real conversion 
of the one into the other; such as they themselves would 
have esteemed to be a bringing forth of Christ, and a kind of 
generation of him. For, to omit the wild conceits of Postellus 
in his book de Nativitate Mediatoris ultima, this is the doc- 
trine of their “‘ graver divines,” as Cornelius a Lapide the 
Jesuit doth acknowledge in his Roman Lectures, that ‘ “by 
the words of consecration truly and really as the bread is 
transubstantiated, so Christ is produced and (as it were) gene- 
rated upon the altar, in such a powerful and effectual manner, 
that if Christ as yet had not been incarnate, by these words, 
Hoc est corpus meum, he should be incarnated, and assume 
an human body.” And doth not this new divinity, think 
you, shrewdly threaten the ancient foundation of the Catholic 
belief of the incarnation ? 

Yet such as in the days of our forefathers opposed the 
Popish doctrine of transubstantiation, could allege for them- 
selves, “that the faith which they maintained was then ‘* pre- 
served among the laity, and so had anciently been preserved.” 
And of mine own knowledge I can testify, that when I have 
dealt with some of the common people that would be accounted 
members of the Roman Church, and demanded of them what 
they thought of that which I knew to be the common tenet of 
their doctors in this point, they not only rejected it with 
indignation, but wondered also that I should imagine any of 
their side to be so foolish as to give credit to such a senseless 
thing. Neither may we account it to have been a small bless- 
ing of God unto our ancestors who lived in that kingdom of 
darkness, that the ignorance wherein they were bred freed 
them from the understanding of those things, which being 
known might prove so prejudicial to their souls’ health. 


76 Per verba consecrationis vere et rea- | nelii a Lapide Comment. in Esai. vii. 
liter uti transubstantiatur panis, ita pro- | 14. 
ducitur et quasi generatur Christus in 77 Confitentur alii, quod fides sua, qua 


altari adeo potenter et efficaciter, ut si | astruunt quod panis et vinum remanent 
Christus necdum esset incarnatus, per | post consecrationem in naturis suis, adhuc 
hee verba, Hoc est corpus meum, in- | servatur laicis, et antiquitus servabatur. 
carnaretur, corpusque humanum assu- | Jo. Tissington, in Confessione contr. Jo. 
meret; ut graves theologi docent. Cor- | Wicliff, quam MS. habeo. 





710 A) SERMON PREACHED 


«For there be some things which it is better for a man to 
be ignorant of than to know;” and the “not knowing of those 
profundities, which are indeed the depths of Satan, is, to 
those that have not the skill to dive into the bottom of such 
mysteries of iniquity, a good and an happy ignorance. 

The ignorance of those principles of the Catholic Faith 
that are absolutely necessary to salvation, is as dangerous 
a gulf on the other side; but the light of those common 
truths of Christianity was so great and so firmly fixed in 
the minds of those that professed the name of Christ, that 
it was not possible for the power of darkness to extinguish 
it, nor the gates of hell to prevail against it. Nay, the very 
solemn days, which by the ancient institution of the Church 
were celebrated for the commemoration of the Blessed Tri- 
nity, the Nativity, Passion, Resurrection, and Ascension of 
our Saviour Christ, did so preserve the memory of these 
things among the common people, that by the *Popish doc- 
tors themselves it is made an argument of gross and supine 
ignorance, that any should not have explicate knowledge 
of those mysteries of Christ which were thus publicly 
solemnized in the Church. And, which is the principal 
point of all, the ordinary instruction appointed to be given 
unto men upon their death-beds, was, “'that they should 
look ‘*to come to glory, not by their own merits, but by 
the virtue and merit of the passion of our Lord Jesus 
Christ ;” that they should ‘“ place their whole confidence 
in his death only, and in no other thing;” and that they 
should ‘‘ interpose his death between God and their sins, 
betwixt them and God’s anger.” ‘ 

So that where these things did thus concur in any, as 
we doubt not but they did in many thousands, the know- 
ledge of the common principles of the faith, the ignorance 
of such main errors as did endanger the foundation, a godly 
life, and a faithful death; there we have no cause to make 
any question, but that God hath fitted a subject for his 
mercy to work upon. And yet in saying thus we do nothing 


78 Sunt enim quedam, que nescire, | sect. 6. ex Thom. in 2a 26, Quest. 11. 
quam scire, sit melius. Aug. Enchirid. | Art. 7. 
ad Laurent. cap. 17. | 8 See my Treatise De Christianarum 
79 Rev. ii. 24. } Ecclesiarum successione et statu, cap. 7, 
80 Sylvest. iu Summa, verb. Fides. | sect. 21, 22. 


BEFORE HIS MAJESTY 7il 
less than say, that such as these were Papists either in their 
life or in their death: members of the Roman Church 
perhaps they were, but such as by God’s goodness were 
preserved from the mortality of Popery that reigned there: 
for Popery itself is nothing else but the botch or the 
plague of that church, which hazardeth the souls of those 
it seizeth upon, as much as any infection can do the body. 
And therefore, if any one will needs be so fool-hardy as 
to take up his lodging in such a pesthouse, after warning 
given of the present danger, we in our charity may well 
say, ‘“* Lord, have mercy upon him;” but he, in the mean 
time, hath great cause to fear, that God in his justice will 
inflict that judgment upon him which “in this case he hath 
threatened against such as will not believe the truth, but 
take pleasure in unrighteousness. And so much may 
suffice for that question. 

The second question so rife in the mouths of our ΕΝ 
saries is, ‘* Where was your Church before Luther?” 
Whereunto an answer may be returned from the grounds 
of the solution of the former question, that our Church 
was even there where now it is. In all places of the world 
where the ancient foundations were retained, and these com- 
mon principles of faith, upon the profession whereof men 
have ever been wont to be admitted by baptism into the 
Church of Christ, there we doubt not but our Lord had 
his subjects, and we our fellow-servants: for we bring 
in no new faith nor no new Church. That which in the 
‘time of the ancient Fathers “was accounted to be “ truly 
and properly Catholic,” namely, ‘that which was believed 
every where, always, and by all,” that in the succeeding 
ages hath evermore been preserved, and is at this day entirely 
professed in our Church. And it is well observed by a 
learned man, who hath written a full discourse of this argu- 
ment, that ‘* *twhatsoever the Father of hes either hath 


Sze Je essemitom lo. rus sit mendacii pater, non tamen vel 


83 In ipsa Catholica ecclesia magno- 
pere curandum est, ut id teneamus quod 
ubique, quod semper, quod ab omnibus 
creditum est; hoc est etenim vere pro- 
prieque Catholicum. Vincent. 
cont. Heres. cap. 3. 

84 (uicquid vel molitus sit vel molitu- 


Lirin. 


effecisse hactenus vel effecturum posthac, 
ut hee doctrina Catholica, omnium Chris- 
tianorum consensu semper et ubique rata, 
aboleatur; quin potius illam in densis- 
sima maxime involutarum perturbatio- 
num caligine victricem exstitisse, et in 
animis et in aperta confessione Christi- 


7i2 A SERMON PREACHED 


attempted or shall attempt, yet neither hath he hitherto 
effected, nor shall ever bring it to pass hereafter, that this 
Catholic doctrine, ratified by the common consent of Chris- 
tians always and every where, should be abolished; but 
that in the thickest mist rather of the most perplexed troubles 
it still obtained victory, both in the minds and in the open 
confession of all Christians, no ways overturned in the foun- 
dation thereof; and that in this verity that one Church 
of Christ was preserved in the midst of the tempests of 
the most cruel winter, or in the thickest darkness of her 
wanings.” 

Thus, if at this day we should take a survey of the 
several professions of Christianity that have any large spread 
in any part of the world, as of the religion of the Roman 
and the Reformed churches in our quarters, of the Egyp- 
tians and Ethiopians in the south, of the Grecians and 
other Christians in the eastern parts, and should put by the 
points wherein they did differ one from another, and gather 
into one body the rest of the articles wherein they all 
did generally agree; we should find, that in those propo- 
sitions which without all controversy are universally received 
in the whole Christian world, so much truth is contained 
as, being joined with holy obedience, may be sufficient to 
bring a man unto everlasting salvation. Neither have we 
cause to doubt, but that “as many as do walk according 
to this rule, (neither overthrowing that which they have 
builded by superinducing any damnable heresies thereupon, 
nor otherwise vitiating their holy faith with a lewd and 
wicked conversation,) peace shall be wpon them, and mercy, 
and upon the Israel of Gov. 

Now these common principles of the Christian faith, 
which we call xowortcta, or things generally believed of 
all, as they have ‘ “universality” and ‘ antiquity,” and 
** consent” concurring with them, which by Vincentius’s 
rule are the special characters of that which is truly and 


nullo modo labefactatam. In illa quoque | ann. 1607, p. 172. 

veritate unam illam ecclesiam fuisse con- 88 Gal: vi. 16: 

servatam in mediis sevissime hyemis | * Universitatem, antiquitatem, consen- 
tempestatibus, vel densissimis tenebris | sionem. Vincent. Lirin. cont. Heres. 


anorum omnium, in suis -fundamentis | in Apparat. ad Fidem Cathol. edit. Paris, 


suorum interluniorum, Joh, Serranus, | cap. 3. 


BEFORE HIS MAJESTY. 713 


properly Catholic; so for their duration we are sure that 
they have still held out, and been kept as the seminary 
of the Catholic Church in the darkest and _ difficultest 
times that ever have been: where if the Lord of hosts 
had not in his mercy reserved this seed unto us, we should 
long since “have been as Sodom, and should have been 
like unto Gomorrah. It cannot be denied indeed, that 
Satan and his instruments have used their utmost endeavour 
either to hide this light from men’s eyes by keeping them 
in gross ignorance, or to deprave it by bringing in pernicious 
heresies; and that in these latter ages they have much 
prevailed both ways, as well in the West and North as 
in the East and South. Yet far be it, for all this, from 
any man to think that “God should so cast away his 
people, that in those times there should not be left ἃ rem- 
nant according to the election of grace. 

The Christian Church was never brought unto a lower 
ebb than was the Jewish synagogue in the days of our 
Saviour Christ, when “the interpreters of the law had 
taken away the key of knowledge; and that little know- 
ledge that remained was miserably corrupted, not only 
with the leaven of the Pharisees, but also with the dam- 
nable heresy of the Sadducees. And yet a man at that 
time might have seen the true servants of Gop standing 
together with these men in the selfsame temple; which 
might well be accounted, as the house of the saints in regard 
of the one, so a den of thieves in respect of the other. 
When the pestilent heresy of the Arians had polluted the 
whole world, the people of Christ were not to be found 
among them only who made an open secession from that 
wicked company, but among those also who held external 
communion with them, and lived under their ministry ; 
where they so learned the other truths of Gop from them, 
that they were yet ignorant of their main error; God in 
his providence so ordering matters, that, as it is noted by 
“St Hilary, * the people of Christ should not perish under 
the priests of antichrist.” 


87 Tsaiah i. 9. ὅδ Rom. xi. 2, 5- | jam sub antichristi sacerdotibus Christi 
89 - "Ἢ ς . . 

Luke xi. 52. populus non occidat. Hilar. cont. Aux. 
Ὁ Et hujus quidem usque adhuc im- | eptinm, 


pietatis occasio per fraudem perficitur, ut 


714 A SERMON PREACHED 

If you demand, then, Where was God's temple all this 
while? the answer is at hand: There where antichrist sate. 
Where was Christ’s people ? even under antichrist’s priests: 
and yet this is no justification at all either of antichrist or 
of his priests, but a manifestation of God’s great power, 
who is able to uphold his Church even there “where Satan's 
throne is. Babylon was an infectious place, and the infec- 
tion thereof was mortal; and yet God had his people there, 
whom he preserved from the mortality of that infection. 
Else how should he have said, °*Come out of her, my people, 
that ye be not partakers of her sins, and that ye receive 
not of her plagues? If the place had not been infectious, 
he should not have needed to forewarn them of the danger 
wherein they stood of partaking in her sins ; and if the 
infection had not been mortal, he would not have put them 
in mind of the plagues that were to follow; and if in the 
place thus mortally infected God had not preserved a people 
alive unto himself, he could not have said, Come out of her, 
my people. 

The enemy indeed had there sown his tares, but *sown 
them in the Lorp’s field, and among the Lorp’s wheat: 
and a field, we know, may so be “overgrown with such 
evil weeds as these, that at the first sight a man would 
hardly think that any corn were there at all; even as in 
the barn itself the “mixture of the chaff with the wheat 
is sometime such, as afar off a man would imagine that he 
did see but a heap of chaff, and nothing else. Those 
worthy husbandmen, that in these last 600 years have taken 
pains in plucking up those pernicious weeds out of the 
Lorp’s field, and severing the chaff from his grain, cannot 
be rightly said, in doing this, either to have brought im 
another field, or to have changed the ancient grain. The 
field is the same, but weeded now, unweeded then; the 
grain the same, but winnowed now, unwinnowed then. We 


1 Rev. ii. 13. 82 Rev. xviii. 4. Et quicunque longius attendit aream, 


985 Matth. xiii. 24, 25. 

94 Infelix lolium, et steriles dominan- 
tur avene. 

95 Grana cum cceperint triturari inter 
paleam, se non jam tangunt, et quasi non 


se noverunt, quia intercedit medio palea. | 


paleam solummodo putat; nisi diligen- 
tius intueatur, nisi manum porrigat, nisi 
spiritu oris, id est, flatu purgante dis- 
cernat; difficile pervenit ad discretionem 
granorum. Serm. ccxxr. de Tempore, 
Tomo x, Oper. August. 


BEFORE HIS MAJESTY. 719 


preach no new faith, but the same Catholic faith that ever 
hath been preached ; neither was it any part of our meaning 
to begin a new Church in these latter days of the world, 
but to reform the old. <A tree that hath the luxurious 
branches lopped off, and the noxious things that cleave 
unto it taken away, is not by this pruning and purging 
of it made another tree than it was before: neither is the 
Church reformed in our days another Church than that 
which was deformed in the days of our forefathers; though 
it hath no agreement for all that with Popery, which is 
the pestilence that walked in those times of darkness, and 
the destruction that now wasteth at noonday. 

And thus have I finished that which I had. to speak 
concerning the unity of the faith; for the further explica- 
tion whereof the Apostle addeth, and of the knowledge of 
the Son of God. Wherein we may observe both the nature 
of this grace, and the object of it. For the former, we 
see that faith is here described unto us by knowledge, to 
shew unto us that knowledge is that thing that is necessarily 
required in true believing; whereof this may be an argu- 
ment sufficient, that in matters of faith the Scripture doth 
use indifferently the terms of knowing and bekeving. So 
Job xix. 25, I know that my Redeemer liveth; John xvii. 3, 
This is life eternal, that they know thee the only true God, 
and Jesus Christ whom thou hast sent; Isaiah 1111. 11, By 
his knowledge shall my righteous servant justify many. 
As, therefore, in the fundamental truths of Christian religion, 
unity of the faith is required among all those that belong 
to the Catholic Church, so in those main grounds likewise 
there is wnity of knowledge generally required among all 
that profess the name of Christ. 

For some things there be, the knowledge whereof is 
absolutely necessary, “necessitate medii vel finis, as the 


96 Necessarium necessitate medii ap- | bis etiam sine culpa nostra, non excusa- 
pellant theologi illud, quod ex lege ordi- | bunt nos ab zterna morte; quamvis non 
naria Dei sic ad salutem necessarium est, | fuerit in nostra potestate illa assequi. 
ut quicunque etiam ob ignorantiam in- | Quamadmodum etiam si non sit nisi uni- 


vincibilem vel quacunque alia de causa | cum remedium, ut aliquis fugiat mortem 
id non fuerit assecutus, is nequeat etiam | corporalem, et tale remedium ignoretur 
consequi salutem. Greg. de Valentia, | et ab intirmo et medico, sine dubio peri- 
Tom. 111. Commentar. Theolog. Quest. bit homo 1116. Dom. Bannes, in 2am 
11. Punct. 2, col. 299. 1114 que sunt | 2, Quest. τι. Art. 8, col. 948. 

necessaria necessitate finis, si desint no- 





716 A SERMON PREACHED 


schoolmen speak, without which no man may expect, by 
God’s ordinary law, to attain unto the end of his faith, 
the salvation of his soul. And in these a man may lose 
himself, not by heresy only, which is a flat denying, but 
by ignorance also, which is a bare not knowing of them; 
these things being acknowledged to be so necessary, that 
although it lay not in our power to attain thereunto, yet 
this invincible ignorance should not excuse us from ever- 
lasting death. Even as if there were one only remedy 
whereby a sick man could be recovered and freed from 
corporal death: suppose the patient and the physician both 
were ignorant of it, the man must perish, as well not 
knowing it, as if, being brought unto him, he had refused 
it. And therefore in this case it is resolved, that “from 
the explicit faith and actual knowledge of these things no- 
thing can excuse but only such an incapacity as is found 
in infants, naturals, and distracted persons; and that in all 
others which have the use of reason, although they want 
the means of instruction, this ignorance is not only perilous, 
but also damnable. 

The danger, then, of this ignorance being, by the confes- 
sion of the most judicious divines of both sides, acknowledged 
to be so great, the woeful estate of the poor country wherein 
I live is much to be lamented, where the people generally 
are suffered to perish for want of knowledge; the vulgar 
superstitions of Popery not doing them half that hurt that 
the ignorance of those common principles of the faith doth, 
which all true Christians are bound to learn. The con- 
sideration whereof hath sometime drawn me to treat with 
those of the opposite party, and to move them, that how- 
soever in other things we did differ one from another, yet 
we should join together in teaching those main points, the 
knowledge whereof was so necessary unto salvation, and 
of the truth whereof there was no controversy betwixt us. 
But what for the jealousies which these distractions in 
matters of religion have bred among us, and what for other 


97 Sicut ad legis Christi habitualem | rali impossibilitate prohibitos, incapaces 
fideni omnis viator obligatur sine ulla | voco, etsi non simpliciter tamen secundum 
exceptione ; sicab ejus actuali fidenullus | quid; scilicet dum his defectibus labo- 
excusatur, nisi sola incapacitate, &c. | rant. Petr. de Alliaco in questione Ves-~ 
Parvulos autem et furiosos, ceterisque | 
passionibus mente captos, seu alia natu- 


periarum. 


BEFORE HIS MAJESTY. 717 


respects, the motion took small effect; and so betwixt us 
both the poor people are kept still in miserable ignorance, 
neither knowing the grounds of the one religion nor of 
the other. 

Here the case, God be thanked, is far otherwise, where 
your Masxsty’s care can never be sufficiently commended, 
in taking order that the chief heads of the catechism should, 
in the ordinary ministry, be diligently propounded and ex- 
plained unto the people throughout the land: which I wish 
were as duly executed every where, as it was piously by 
you intended. Great scholars, possibly, may think that it 
standeth not so well with their credit to stoop thus low, 
and to spend so much of their time in teaching these 
rudiments and first principles of the doctrine of Christ. 
But they should consider, that the laying of the founda- 
tion skilfully, as it is the matter of greatest importance in 
the whole building, so is it the very masterpiece of the 
wisest builder. “ According to the grace of God which is 
given unto me, as a wise master builder, I have laid the 
foundation, saith the great Apostle. And let the learnedest 
of us all try it whenever we please, we shall find that to 
lay this groundwork rightly, that is, to apply ourselves unto 
the capacity of the common auditory, and to make an 
ignorant man to understand these mysteries in some good 
measure, will put us to the trial of our skill, and trouble 
us a great deal more than if we were to discuss a controversy, 
or handle a subtil point of learning in the schools. Yet 
“Christ did give as well his Apostles and Prophets and 
Evangelists, as his ordinary Pastors and Teachers, to bring 
us all, both learned and unlearned, unto the wnity of 
this faith and knowledge; and the neglecting of this is 
the frustrating of the whole work of the ministry. For 
let us preach never so many sermons unto the people, our 
labour is but lost as long as the foundation is unlaid, and 
the first principles untaught upon which all other doctrine 
must be builded. 

He therefore that will '°study to shew himself approved 
unto God, a workman that needeth not to be ashamed, 
dividing the word of God aright, must have a special care 


98 1 Cor. iii. 10. 99 Ephes. iv. 1]. 100 2 Tim. ii. 15. 


718 A SERMON PREACHED 


to plant this kingdom both in the minds and in the hearts 
of them that hear him. I say, in the hearts as well as 
in the minds; because we may not content ourselves with 
a bare theoretical knowledge, which is an _ information 
only of the understanding, and goeth no further than the 
brain; but we must labour to attain unto a further 
degree both of experimental and of practical knowledge 
in the things that we have learned. A young man may 
talk much of the troubles of the world, and a scholar 
in the university may shew a great deal of wit in making 
a large declaration upon that argument; but when the 
same men have afterwards been beaten in the world, they 
will confess that they spake before they knew not what, 
and count their former apprehension of these. things to 
be but mere ignorance in respect of that new learning 
which now they have bought by dear experience. The 
tree in paradise, of which our first parents were forbidden 
to eat, was called ''the tree of knowledge of good and 
evil, because it signified unto them, that as now, while 
they stood upon terms of obedience with their Creator, 
they knew nothing but good, so at what time soever 
they did transgress his commandment, they should begin 
to know evil also, whereof before they had no knowledge ; 
not but that they had an intellectwal knowledge of it 
before, (for he that knoweth good cannot be ignorant of 
that which is contrary to it, rectwm being always index 
sui et obliqui;) but that till then they never had felt 
any evil, they never had any eaperimental knowledge of 
it. So our Apostle in this Epistle boweth his knees unto 
the Father of our Lord Jesus Christ, that he would grant 
unto these Ephesians "*to know the love of Christ which 
passeth knowledge; shewing that there is a further degree 
of knowledge in this kind that may be felt by the heart, 
though not comprehended by the brain: and in the Epistle 
to the Philippians '“he counteth all things but loss for 
the excellent knowledge sake of Christ Jesus his Lord; 
meaning hereby a knowledge grounded upon deep expe- 
rience of the virtue of Christ’s death and resurrection in 
his. own soul, as he expoundeth it himself in the words 


το Gren’ α1..9; 17: 109. Kphes. iii. 19. 105. Phils ibs 


BEFORE HIS MAJESTY. 719 


following: 'That I may know him, and the power of 
his resurrection, and the fellowship of his che and 
be made conformable unto his death. 

There is an evperimental knowledge, then, to be looked 
after beside the mental; and so is there a practical know- 
ledge likewise, as well as an intellectual. When Christ 
is said to have known no sin, we cannot understand this 
of intellectual knowledge, (for had he not thus known 
sin, he could not have reproved it as he did,) but of prac- 
tical. So that ' He knew no sin, in St Paul, must be 
conceived to be the very same with 1 He did no sin, 
in St Peter. In the first to the Romans, they that | knew 
God, because they glorified him not as God, are there- 
fore said '“not to have God in their knowledge. God 
made his ways and his laws known to the children of 
Israel in the desert; and yet he 'said of them, 72 is a 
people that do err in their hearts, and they have not 
known my ways. For there is an error in the heart 
as well as in the brain; and a kind of ignorance arising 
from the will as well as from the mind. And _ therefore 
in the Epistle to the Hebrews, ‘all sins are termed 
ἀγνοήματα. ignorances, and ™'sinners ἀγνοοῦντες καὶ πλα- 
νώμενοι, ignorant and erring persons; because however 
in the general the understanding may be informed rightly, 
yet when particular actions come to be resolved upon, 
men’s perverse wills and inordinate affections cloud their 
minds and lead them out of the way. That therefore 
is to be accounted sound knowledge which sinketh from 
the brain into the heart, and from thence breaketh forth 
into action, setting head, heart, hand, and all a-work; 
and so much only must thou reckon thyself to know 
in Christianity, as thou art able to make use of in prac- 
tice. For, as St James saith of faith, '*.Shew me thy 
faith by thy works; so doth he in like manner of know- 
ledge, '°Who is a wise man, and endued with know- 


WOES Tews τι1..10: 10552) Cor: ν. 2! 11 Heb. v. 2. Aristot. Ethic. lib. iii 
mou ΡῈ 115 25. 107 Rom. i. 21. | cap. 1. Ἀγνοεῖ μὲν οὗν πᾶς ὁ μοχθηρὸς 
108 Tbid. ver. 18. | 
109 Psalm xev. 10; Heb. iii. 10. | διὰ τὴν ποιαύτην ἁμαρτίαν ἄδικοι καὶ 
110 Heb. ix. 7, compared with Levit. ὅλως κακοὶ γίνονται, 

MV 10,,17-: 112 James ii. 8. 118. James ili. 13. 


“ aon , " “Ὁ gs ? La ‘ 
| @ δεῖ πράττειν, Kat ὧν δὴ ἀφεκτέον. Kai 


720 A SERMON PREACHED 


ledge amongst you? let him shew out of a good conver- 
sation his works with meekness of wisdom. And St John 
much to the same purpose: ' Hereby do we know that 
we know him, if we keep his commandments. He that 
saith, I know him, and keepeth not his commandments, 
is a liar, and the truth is not in him. 

He speaketh there of Jesus Christ the righteous, the 
Son of God, who is here in my text likewise made the 
object of this knowledge. ‘“Thou art Christ the Son 
of the living God, is by Christ himself made the rock 
upon which the whole Church is builded. And ‘other 
foundation, saith St Paul, can no man lay, than that 
is laid, which is Christ. Not that we should think 
that there were no other fundamental doctrine to be 
acknowledged but this alone, (for the articles of the Holy 
Ghost, Forgiveness of Sins, Resurrection of the Dead, 
eternal Judgment, and such other like, have their place 
also in the '*foundation,) but because this is the most 
special object of faith, and the primary foundation of the 
other. For, first, as God is made the cosquate object 
of the whole body of divinity, notwithstanding it treateth 
also of men and angels, heaven and hell, sin and obedience, 
and sundry other particulars; because all these are brought 
to God reductively, if not as explications of his nature, 
yet of his works and kingdom; so likewise may Christ 
be made the primary head of other fundamental articles, 
because they have all reference unto him, being such 
as concern either his Father, or his Spirit, or his incarna- 
tion, or his office of mediation, or his Church, or the 
special benefits which he hath purchased for it. 

Secondly, howsoever this faith and knowledge, being 
taken in their larger extent, have for their full object 
whatever is revealed in the word of God; yet as they 
build us upon the foundation, as they incorporate us into 
the mystical body, as they are the means of our justi- 
fication and life, they look upon the Son of God, and him 
only. The holy Scriptures, within the bounds whereof 
the utmost extent of all our faith and knowledge must 


114 -} John ii. 3, 4. "7 Vide Aug. lib. de Fide et Oper. 
15 Matth. xvi. 16, 18. cap. 9. 
ΔΘ ΤΟΥ. 111:.11- MR Jao, νι 15 2. 





BEFORE HIS MAJESTY. 721 


be contained, are able to make us wise unto -salvation ; 
but yet through faith which is in Christ Jesus, 2 'Tim. 
iii. 15. So, by his knowledge, or the knowledge of him- 
self, shall my righteous servant justify many, saith the 
Father of the Son, Isaiah 1.11, 11. And, the life which 
I now live in the flesh I live by the faith of the Son 
of God, who loved me, and gave himself for me, saith 
the Apostle, Gal. ii. 20. The children of Israel in the 
wilderness being stung with fiery serpents, were directed, 
for their recovery, to look upon the brazen serpent; 
which was a figure of '“the Son of man lifted up upon 
the cross, that whosoever did believe in him might not 
perish, but have eternal life. Now, as the Israelites with 
the same eyes, and with the same visive faculty wherewith 
they beheld the sands and the mountains in the desert, 
did look upon the brazen serpent also, but were cured 
by fastening their sight upon that alone, and not by looking 
upon any other object; so by the same faith and know- 
ledge whereby we are justified '°we wnderstand that the 
world was framed by the word of God, and believe all 
other truths revealed; and yet fides qua justificans, ‘ faith 
as it doth justify us,” doth not look upon these, but fixeth 
itself solely upon the Son of God, not knéWwing anything 
here but Jesus Christ and him crucified. And thus hath 
our Saviour a special and peculiar place in that larger 
foundation ; according to that of the Apostle, Ephes. ii. 20, 
Ye are built upon the foundation of the apostles and 
prophets, “of which, (for so his words in the original 
may well bear it,) Jesws Christ is the chief corner-stone. 
It followeth now that we should proceed from the 
foundation to the structure; and so, “leaving the prin- 
ciples of the doctrine of Christ, go on unto perfection, 
[unto a perfect man, unto the measure of the stature of 
the fulness of Christ]. There is a time wherein Christ 
is but begun, and as it were a-breeding in us; Gal. iv. 19, 
My little children, of whom 7 travail in birth again until 
Christ be formed in you. After that he hath been formed 


19 John 111. 14, 15. 121 "Oyros axpoywviaiov λίθου αὐτοῦ 
120 Feb. xi. 3. (se. θεμελίου) Ἰησοῦ Χριστοῦ. 
122 Heb. vi. I. 


ZZ 


722 A SERMON PREACHED 


in our hearts, he is at first but as a babe there, yet resteth 
not at that stay; but as in his natural body he '*inereased 
im stature, so in every part of his mystical body he hath 
set for himself a certain measwre of stature, and a fulness 
of growth; which being attained unto, a Christian 15 
thereby made a perfect man. And for this end also doth 
the Apostle here shew that the ministry was instituted, 
“that we henceforth should be no more children, as it is 
in the words immediately following in my text, but that 
we might grow wp into him in all things, which is the 
head, even Christ. For the perfection which the Apostle 
here speaketh of is not to be taken absolutely, as if any 
absolute perfection could be found among men in this 
life, but in comparison with childhood; as the opposition 
is more clearly made by him in 1 Cor. xiv. 20, Brethren, 
be not children in understanding; howbeit in malice be 
ye children, but in understanding be perfect, that is to 
say, of man’s estate. And Heb. v. 13, 14, Every one that 
useth milk is unskilful in the word of righteousness ; for 
he is a babe: but strong meat belongeth to them that 
are perfect, that is, that are of full age, as our inter- 
preters have rightly rendered it. 

Now, as there is great difference among men in their 
natural growth, so is there no less variety among them 
also in respect of their spiritual stature; there being several 
degrees of this imperfect kind of perfection here spoken 
of, which, according to the diversity of times, places, and 
persons, may admit a greater or a lesser measure. For 
we may not think that the same measure of knowledge, 
for example, is sufficient for a learned man and an un- 
learned; for a pastor, and for an ordinary Christian; for 
those that lived in the time of darkness,» and them that 
enjoy the light of the Gospel; for them that have the 
means, and them that want it: but, according to the mea- 
sure of the gift of God, we must know notwithstanding, 
that it is required generally of all men that they grow 
in grace, and in the knowledge of our Lord and Saviour 
Jesus Christ, 2 Pet. iii. 18: not in knowledge only, but 
in grace; even grow up into him im au things, which 


125 Duke ii, 52. 124 Byphes, iv. 14, 1d 125 Ephes. ἵν. 15. 


BEFORE HIS MAJESTY. 723 


is the head, as our Apostle here admonisheth us. We 
must proceed from faith to faith, Rom. i. 17, that is, from 
one measure and degree of it unto another; and this being 
the root, and other graces as it were the branches, if it 
grow apace, other graces also must hasten and ripen and 
grow proportionably with it: else thou mayest justly suspect 
that thy growth is not sound and answerable to that which 
the Apostle sheweth to be in the mystical body of Christ ; 
which, “according to the effectual working in the measure 
of EVERY part, maketh increase of the body, unto the 
edifying of itself in love. The time will not permit me 
to proceed any further, and therefore here I end. 1’ Now 
the God of peace, that brought again from the dead our 
Lord Jesus, that great Shepherd of the sheep, through the 
blood of his everlasting covenant, make you perfect in 
every good work to do his will, working in you that 
which is well-pleasing in his sight through Jesus Christ ; 
to whom be glory for ever and ever. Amen. 


126 Ephes. iv. 16. 27 Heb. xii. 205 21: 


tHE END. 


ZZ2 





INDEX OF SUBJECTS. 


Apranuam’s bosom, what it means, 239, 
242, et seqq. 

Absolution, admitted in the Church of Eng- 
land, 99. That absolute forgiveness of 
sins belongs only to God, formerly al- 
lowed in the Church of Rome, 100, and 
taught by the Fathers, 101—105. The 
priest’s part in absolving, only ministerial, 
106, 107, 108; one part of this ministry 
consists in prayer, or intercession, 109, 
110. Its efficacy, 112; ancient forms of, 
112, 118. These forms not indicative but 
deprecatory, 113, 114,115. Early forms 
for reconciling penitents, 116. The power 
of loosing as well as binding remaineth still 
inthe Church, 117. The absolving power 
in the sacraments, properly God’s, 119— 
also in preaching, 120—123; illustrated 
by the authority of the Levites, 124. Pe- 
culiar authority of reconciliation in the 
Christian priesthood, 125, 126; how li- 
mited, 128—131. Contrition a necessary 
condition of it, 192. Equivocation of the 
Romanists in this subject, 133. The 
efficacy of the priest’s absolution de- 
pends on the conversion of the penitent, 
134—138. Repentance indispensable to 
forgiveness, 139. Unconditional absolution 
first used among heretics, 141—-144. In 
what cases penance was anciently relaxed, 
145. Danger incurred by them who 
abuse the power of absolution, 146; au- 
thority of absolute forgiveness not assumed 
in the Church of Rome till a late period, 
147—150. Absolution, in what sense used 
in the ancient Irish Church, 561. 

Adam, opinion of the Fathers concerning 


his soul, 254; said to have been raised | 


at the resurrection of Christ, 308 et seqq. ; 


Aidan, Pope, the worship of angels con- 
demned by, 406. 

Adrian, his reverence for Scripture, 522; 
labours for the conversion of the heathen, 
618 ; his character, 614. 

Alexander III., Bull of that Pope, grant- 
ing the kingdom of Ireland to Henry IT., 
626. 

Alfred, King, his knowledge of Scripture, 
623. 

Alypius, story of his being miraculously 
healed, 382. 

Amalarius, the first to propound the doc- 
trine of the corporal presence, in the 
West, 67. 

Amphilochius, Bp. of Iconium, speech of 
his condemning the use of images, 439. 
Angels, worship of, forbidden as idolatry, 

406, 672. 

Angeli, fraudulently changed to Anguli, 
407. 

Anointing for burial, 295. 

Antiquity, its opinions not always to be pre- 
ferred to those of the moderns, 25, 30. 

Apollo, why called Delius and Pythius, 
284. 

Apostles, their authority universal, 648. 

Aquisgran, Council of, 162. 

Archbishops, the order existed in Ireland, 
in early times, 587; elected without the 
concurrence of the Roman See, 589. 

Arians, their heresy did not prevent all 
knowledge of necessary truths, 713. 

Ark of the Covenant, how a type of Christ, 
692. 

Armenian Church, prayers for the dead 
in, 181; confession of the Armenians, 
what it states respecting our Lord’s de- 
scent into hell, 307. 


tradition respecting the place of his bu- | Ascension of Christ, shadowed in the re- 


rial, 310. 
Adamantius, freedom of will defined by, 
447. 


moval of the Ark, 691. 
Attrition, as taught in the Church of Rome, 
what it is, 133, 138. 


726 


Austin, the monk, British Bishops refuse 
to submit to, 613. 


Baptism, what it signifies, 357. 

Basil, St, said to have freed Cappadocia 
from a famine, 348. 

Becket, story of the Virgin appearing to 
to him, 422. 

Bishops, mode of their election, in early 
times, 590, 591. 

Bread, Sacramental, what it implies, 661 ; 
partaking of it the means of union with 
Christ, ibid. 

Bread and Wine, in the sacrament, how 
they differ from common bread and wine, 
663; not only significant, but exhibitive, 
of heavenly things, 664. 

British Churches. See Irish Church. 

Burial, various kinds of, 276. 

Buxtorf, oversight of his, 275. 


Caerleon, Bp. of, acknowledged by the 
British Bishops as their superior, 613. 

Canisius, a dishonest commentary of, 407. 

Canon ; falsification of a canon against the 
worship or angels, 507; concerning 
penance, 560. 

Cardinals, privilege ascribed to, 423. 

Carthage, Council of, its canon against 
Pelagianism, 456. 

Cashel, Council of, order taken by it, for 
introducing the use of the Roman Catho- 
lic Liturgy throughout Ireland, 549. 

Catechumens, what required of them by 
the Church, 703, 706. 

Cavaillon, Council of, opinion held there 
respecting confession, 92. 

Cedd, Bp. severity of his life, 575. 

Charlemagne, condemns the use of images, 
443. 

Chrism, in baptism, not used by the ancient 
Irish, 558. 

Christ; believed by the Fathers to have 
descended into the lowermost hell, 256, 
et seqq. (See Hell.) What meant by 
his preaching to the spirits in prison, 
264, 265; his soul like that of other men, 
330; invocation of ‘saints an encroach- 
ment upon his office of intercessor, 393. 
Christ the true Head of the Church, 582. 
His kingdom does not interfere with tem- 
poral authority, 631 ; what he performed 
at his ascension, 693; truly received in 
the sacrament, 664, but spiritually, 665. 


In what sense he knew no sin, 719; | 








INDEX OF SUBJECTS. 


knowledge of, the essential foundation, 
720. 


Church, the, its state at present imperfect, 


577, 578; disserisions in, apt to arise 
when it is at peace externally, 656. 

Church, of Christ, its incompleteness im- 
plies an incompleteness in Christ himself, 
694; each particular Church owes to it 
the duty of communion, 695; this duty 
grievously violated by the Romanists, 
696 ; arrogant assumption of Catholicity 
by the Church of Rome foreseen, 697 ; 
its danger to herself, ib.; the true Ca- 
tholic Church not dependent upon the 
Church of Rome, 698; uncharitableness 
of the contrary assumption, 699; unity 
of the faith different from political unity, 
700; admits variety of perfection, 701, 
both in practice and knowledge, 702, 
agreeably to the diversity of judgment 
and circumstances, 702, does ‘not insist 
on more than a few credenda and agenda, 
703; hence the Christian creeds differ 
in particulars in different places, though 
substantially the same, 704. The foun- 
dation approved by the Church of Rome, 
essentially that which is agreed upon 
among all Christians, 706 ; divers degrees 
of truth and error may be built on this 
foundation, 707 ; hence we are to distin- 
guish the Catholic verities acknowledged 
in the Church of Rome from its corrup- 
tions, 708. Many members of the Romish 
Church have lived in ignorance of its 
abuses, 709, but none in ignorance of the 
principles necessary to salvation, 710. 
Those doctrines which are truly Catholic 
have been acknowledged in every Church, 
711—713. Errors in a Church do not 
prevent its communicants from having 
a knowledge of saving truth, 713. The 
reformed Church still essentially the same 
as when it was corrupt, 714. Unity of 
knowledge required in the members of 
the Catholic Church, 715; knowledge of 
essential truths necessary to salvation, 
716. Importance of laying a right foun- 
dation, 717, both in experience and the- 
ory, 718, 719. Knowledge of Christ the 
chief foundation, 720, 721, on which the 
Christian should be built up to perfec- 
tion, 722. 

Church, Protestant, question, Where it was 
before Luther ? answered, 711. 

Churches ; different churches may vary in 


INDEX OF 


some points, and yet concur in essentials, 
21. The Κοινόπισπτα, or things gene- 
rally believed in all churches, sufficient 
for salvation, 712. 

Churches, British, their separation from the 
Roman See, 612. 

Cluny, monks of, prayed for the reprobate, 
219. 

Collyridians, why so called, 412. 

Colman, Bp. speech respecting Easter, 608. 

Columbanus; his reply to the offers of 
Sigebert, 569; rule of his monastery, 
574. 

Commandments, image-worship enjoined 
upon a shameful perversion of, 434. 

Communion, received in both kinds by the 
ancient British, 552, 553. 

Condignity, merit of, asserted by the Romish 
Church, 475, 476; is by some of that com- 
munity so explained as to agree with us, 
500. 

Confession, allowed in the Church of Eng- 
land, 75; to God alone, sufficient, shewn 
from Scripture, 76; from the Fathers, 
78—81. In what cases it ought to be 
made to men, 82; who ought to be se- 
lected for it, 83 ; public, for what offences 
enjoined in the primitive Church, 84, 85, 
48. Ancient form of Confession canoni- 
cal, not sacramental, 89. Public Con- 
fession, forbidden in the East, 87, and in 
the West, 89. Various opinions on this 
subject, 92. Yearly Confession to a 
priest, when and in what sense first en- 
joined, 96, 97; on what authority the 
practice of Confession rests, 98, 99. 

Congruity and Condignity, by whom these 
terms were invented, 268. 

Constance, Council of, speech of the Eng- 

* lish Ambassadors at, 628. 

Constantinople, Council of, decree in, re- 
specting the sacramental bread, 65. 

Contrition, distinguished from attrition, 133, 
138. 

Creed, Articles of the, common agreement 
of Christians required in, 362. 

, Apostles’, why it omits some arti- 

cles, 704. 

, of the Western Churches, a parti- 

cular in which it differed from that of the 

Kast, 704. 

, Nicene, account of its compilation, 











705. 
Crump, Henry, a Cistercian monk, silenced, 
572. 


SUBJECTS. 


727 


Cycle, difference between the Alexandrian 
and that of Sulpicius Severus, 600. 


Damascenus, John, founder of school di- 
vinity in the Greek Church, 65. 

Deacons, the reconciliation of penitents 
performed by, in early times, 116. 

Dead, why not permitted to hold commu- 
nion with the living, 162; whether they 
are acquainted with the concerns of the 
living, much controverted in former times, 
386. 

Dead, Prayer for the, had anciently no re- 
lation to belief in purgatory, 168 ; that it 
related to those who were gone to their 
final rest, shewn from ancient authors, 
169, 170, from the primitive liturgies, 
170—172, and from ancient funeral ora- 
tions, 172, 173. The same proved from 
the practice of later times, 174, 176, and 
from the design of the ancient forms, 
177183. Prayers and offices for the 
dead referred to the resurrection and last 
judgment, 184191; this shewn by ex- 
amples, 192, 193, some of them used in 
the Romish Church, 195, 196.  Per- 
plexity of the doctors of that Church in 
their attempts to reconcile these prayers 
with the doctrine of purgatory, 196, 197, 
198. Opinions of the Fathers respecting 
the state of departed souls, 198—203, of 
Suarez and others of later date, 204, 205. 
Origin of the opinion that the souls of 
the dead do not enter upon their con- 
dition of happiness or misery till after the 
resurrection, 205, 206; controversies re- 
specting it, 207, 208. Intercession for 
the dead supposed to be a means of aug- 
menting the happiness of the saints and 
mitigating the torments of the condemned, 
210, 211. Stories of the benefit which 
infidels and idolaters are said to have re- 
ceived from, 213—216. Mischievous 
effects of this notion, 217. Origin of 
the service for All Souls’ Day, 218. Ob- 
jection that prayers do not profit the 
dead, how answered, 220—226. That 
the intention of the ancient Church in 
praying for the dead differed from that 
ofthe Roman Catholics, shewn, 220—229. 
It appears from the arguments of Epi- 
phanius on this subject, against Aerius, 
that he knew nothing of purgatory, 230. 
The Romish Church holds the opinions 
of Aerius, on this point, 232; on what 


428 


INDEX OF 


grounds his opinions were condemned, 
233. Division of opinion as to the efficacy 
and propriety of prayers for the dead, 
233; their profitableness and even their 
lawfulness denied, after popery had at- 
tained its greatest height, 237. 

Death, immediately succeeded by an eternal 
condition, 152; regarded with cheerful- 
fulness by the ancient Christians, 153; 
how different from Hades, 314, 353. 

Decretal Epistles, 12. 

Devils, in the possessed, what regard ought 
to be paid to their confessions, 380, 381. 
Dispiter, what the appellation implies, 284. 
Divinity of Christ, proved from his power 

to forgive sins, 103, 104, 105. 

Divorce, customs of the ancient Irish Church 
respecting, 564. 

Donatists, exorbitant power of absolution 
assumed by, 143. 

Dreams and visions, observations upon the 
appearance of the dead in, 379. 

Dulia and Latria, an idle distinction, 403. 

Dunstan, anecdote of his praying for the 
dead, 175; obtains the release of King 
Edwin’s soul from torment, 210. 

Dying, instructions and consolations for the, 
attributed to Abp. Anselm, 492. 


Earth, notions of the ancients respecting its 
structure, 322, held also by the Fathers of 
the Church, 323. 

Easter, celebration of, difference on this point 
between the Eastern and WesternChurches, 
stated, 600 ; synod held in England for the 
settlement of this question, 607. 

Elements, sacramental, not to be despised, 
669, 670. 

᾽Ἔνταφιασμος, or preparation of Christ for 
burial, supposed to be meant in the Creed 
by his burial, 298, 299. 

Eucharist, why so called, 551. 

Europe, how formerly divided, 629. 


Faith, the means whereby we partake of 
Christ, 668 ; bestowed in various degrees, 
ibid. ; some of its objects may be under- 
stood by natural reason, 704. 

, saving, must be fruitful, 535, 536. 

Fasting, what it meant in the ancient British 
Church, 574 ; virtue of, in what it consists, 
575, 576. 

Fathers, not free from error, 24, 26, 27, 29. 

, meaning of the phrase to be “‘ ga- 

thered to his fathers,’’ 313. 








SUBJECTS. 


Forgiveness of sins, properly belongs to God 
alone, 100; reply of a woman to St Basil, 
respecting, 110. 

Francis, St, vision said to have been seen by, 
429. 

Free-will, definition of, 447: see Will. 

Funeral ordinances of the primitive Church, 
170. 

Furseus, vision of, 541, 542. 


Gillebertus, the Roman Liturgy introduced 
by him among the Irish, 548. 

Gnostics, use of images introduced by, 441. 

Grace, ambiguous use of the term by Pela- 
glus, 455, et seqq. 

Grave, see Sheol. 

Greek Church, never admitted the doctrine 
of purgatory, 167 ; opinion in it respecting 
the separate state of the soul, 205, 206. 

———., Liturgy, quoted, 297, 309; use of 
the word ‘‘ Hades”’ in it, 350. 


Hades, meaning of the word, 273, 283, et 
seqq: 

Hell, our Lord’s descent into, how under- 
stood by the Fathers, 256, 257; what 
effects they believed to have followed it, 
258; some ancient writers of opinion 
that his preaching to the spirits in prison 
does not refer to it, 265; contrary sup- 
ported by tradition, 266; this article 
omitted by the Nicene Fathers, 267; the 
Arians falsely accused of rejecting it, 267 ; 
scarcely to be found in the early creeds, 
269; in what form admitted, 270; re- 
ceived now by all Churches, 271. Im- 
port of the word ‘‘ hell,’ 272—277, of 
the “‘ grave,” 278, 279, of ‘‘ sheol’”’ and 
“« hades,” 280—286. Infernus and inferz 
used for the grave, 292,293. The articles 
of our Lord’s descent into hell, and of his 
burial, tend to the same point, 294; un- 
derstood by the ancient doctors to mean 
the same thing, 299—307. Some parti- 
cular saints believed to have risen with 
Christ, 308—311. The words ‘‘ hell” and 
“hades,” applied indifferently to the place 
of souls, whether in bliss or misery, by 
the Fathers, 312, the Jews, 313, and hea- 
then philosophers, 315—320. Heathen 
notions respecting the situation of Hades, 
321—325, rejected by the early Chris- 
tian writers, 326—328; various opinions 
of the latter, 330—338. Κατελθεῖν eis 
ἥδου, what it signifies, 338. That Hades 


ἣν ἄρ"... 


INDEX OF 


expresses merely the common state of 
the dead, shewn from heathen authors, 
343—345, from Scripture, 345—347, from 
the Fathers, 348—351, from the Greek and 
Latin Liturgies, 352. Death, how dis- 
tinguished from Hades, 353—355 ; this 
distinction applied to our Lord, 355—357. 
Christ descended into the place of tor- 
ment by his divine power, 358, and de- 
stroyed the power of hell, 359. 

Henry I., writ of his, for the consecration of 
an Irish bishop, 593. 

Henry 11., his title to the kingdom of Ire- 
land, 622, 624, et seqq. 

Hildebrand, Pope, brief of his quoted, 587. 

Honorius I., requires the Irish Church to 
conform to the general custom relative to 
Easter, 601. 

Howel Dha, law of his, respecting the chil- 
dren of priests, 566. 

Hyperdulia, what, 412, 429, 430. 


Idolatry, the Church of Rome chargeable 
with, 674; excuse of its members, that 
they do not account the image itself to be 
God, does not clear them, 675—678 ; of 
the sacrament, among them, 680. 

Ignorances, ἀγνοήματα, all sins so called, 
719. 

Illiberis, Council of, forbad pictures to be 
used in Churches, 437. ; 

Images, not regarded by the heathen as gods, 
675. 





, worship of, taught in the Romish 
Church, 430; a true and proper adoration 
of the images themselves, 431—433 ; sup- 
ported by a perversion of the first com- 
mandment, 434. Images and pictures 
forbidden in churches in primitive times, 
435, and condemned by the Fathers, 
436—440; by whom first introduced, 440; 
progress of the abuse of, 441, 442; con- 
troversies respecting it, 443—445. Images 
not worshipped by the ancient Irish, 547. 

Innocent 111. declares the corporal pre- 
sence to be included in the credenda of 
the Romish Church, 74. 

Inquisitors, Spanish, passage in the writings 
of an ancient Father mutilated by, 410. 

Intercession, ancient forms of, 111, 112. 

Ireland, formerly called the Island of Saints, 
586 ; by what right it belongs to the Eng- 
lish crown, 620, 621, 624; no proof that 
it ever was included in the Roman Empire, 
624; anciently ranked among the Euro- 


SUBJECTS. 729 
pean kingdoms, 628 ;¥faithful services of 
its inhabitants to the crown of England, 
632. 

Irish Church; the British churches, gene- 
rally, celebrated in early periods for 
knowledge of Scripture, 522—524; proofs 
of their care in interpreting it, 525, 526; 
their versions of the Psalter, 527; in what 
light they regarded the apocryphal writ- 
ings, 528, 529; taught that grace makes 
the distinction between the redeemed and 
the lost, 530, that the will to do good is 
from God, 531, that we are saved by faith, 
532—535, and sanctified by grace, 537, 
538. No traces of the doctrine of purga- 
tory in them, 539—541, nor of other than 
commemorative prayers for the dead, 
543—546 ; forbad the worship of any crea- 
ture, 547 ; antiquity of their Liturgy, 548 ; 
when it was superseded by the Roman, 
549; the modern use of the words mass 
and sacrifice unknown in them, 550, 551 ; 
the laity communicated in both kinds, 
552, 503; do not seem to have been ac- 
quainted with the notion of transubstan- 
tiation, 554558; Chrism not used in 
them, 558, ‘nor sacramental confession, 
560. Absolution held to be ministerial 
only, 561; marriage not a sacrament, 562, 
with a brother’s widow forbidden, 563. 
Their customs concerning divorce, 564 ; 
celibacy not imposed on the clergy, 565 ; 
their monasteries were seminaries of learn- 
ing, 567 ; strictdiscipline observed inthem, 
568 ; laborious lives of their inmates, 569, 
573; contrasted with those of later times, 
570, 571. Their fasts, 574; what they 
taught respecting the authority of the 
Church, 577, and the vanity of pretended 
miracles, 597581. They acknowledged 
Christ as the head of the Church, 581, 
582, and considered St Peter’s authority 
to be shared by the other apostles, 583, 
and by every priest, 584. At what period 
the authority of the see of Rome was first 
introduced into Ireland, 585; not acknow- 
ledged till a late period, 586, 587 ; elec- 
tions of Archbishops and Bishops in 
Britain and Ireland, made with the con- 
currence of the Roman see, 588—593. 
Independence of the Irish Church ac- 
knowledged by the Romish writers them- 
selves, 595—597, although they might 
sometimes consult with that see on diffi- 
cult questions, 598; differed from it, in 


730 


INDEX OF 


regard to the celebration of Easter, 
599—603. Miraculous legends relative to 
this question, 604—607 ; synod held to 
determine it, 607; British Churches main- 
tained hostility to Rome, on this ground, 
612, 613, alleging the novelty of its dog- 
mas, 614; at what period they finally 
submitted, 616,617. Such differences not 
anciently considered of importance to sal- 
vation, 618, 619. The Pope’s pretended 
title to temporal authority in Ireland, 621, 
confuted, 622—633. 

Islands; strange claim of the Church of 
Rome to all Christian islands, 623. 

, Fortunate, the same Hades, or the 

Elysian Fields, in the opinion of the 

ancients, 316, 321. 





Jehoiakim, 277. 

Jerome, a pretended miracle ascribed to, 
207. 

Jews, a knowledge of necessary truths sur- 
vived their corruptions, 713. 

Job, said to have been raised from the dead 
with Christ, 308 ; taught the immortality 
of the soul, 314. 

Jonas, 277. 


King, power of the, essentially supreme, 
644; how distinguished from spiritual 
authority, 644; extends to ecclesiastical 
as well as civil causes, 645, but without 
the power of the keys, 646, 647. 

Knowledge of good and evil, the tree of, why 
so called, 718. 

of truth, difference between a 
theoretical and an experimental, 718. 
of necessary truths, essential to 
salvation, 716. 





Lanfranc, doctrine of the corporal presence 
introduced in England by, 70. 

Laodicea, Council of, condemned the in- 
vocation of angels, 406, 672. 

Latria, distinguished from Dulia and Hyper- 
dulia, 403, 434. 

Lazarus, the absolving power illustrated by 
his resurrection, 136. 

Lazerianus, Abbot of Leighlin, legend re- 
specting, 605, 606. 
Learning, services of the ancient monasteries 

_ ἴῃ preserving it, 567. 

Legate of the Pope, his cross worshipped, 
678. 

Leo, Bp. of Rome, forbids public confession, 


SUBJECTS. 


89; prayer for, in the Romish Liturgy, 
182, 183. 

Life, eternal, its worth, 484, 485. 

Limbus Patrum, various opinions about, 239. 
That the souls of the godly were not in 
heaven before our Lord’s ascension, con- 
trary to Scripture, 240; opinion of the 
fathers and ecclesiastical writers, that by 
“« Abraham’s bosom”’ is meant Paradise, 
241250. Divers of them, however, dis- 
tinguished between the receptacle of pious 
souls waiting for the resurrection, and hea- 
ven, 250—254. 

Liturgies, ancient, forms of prayer for the 
dead found in, 171; refer to the tradition 
that Adam rose from the dead with Christ, 
309, 310. 

Liturgy, or public service generally, an- 
ciently called the mass, 550. 

, Egyptian, prayer for the dead in, 





184. 

, of the ancient Irish, its antiquity, 
547; said to be the same as that of the 
Gauls, 549. 





Macarius, fable of his being addressed by a 

skull, 215, 216. 

Magnus, in what sense he desired to be 

prayed for after death, 545. 

Marcus, a blasphemous magician, account 

of, 61, 62. : 

Manichees, their doctrine condemned, 446 ; 
Pelagians affected to refute them, 462. 

Marriage of a brother’s widow, why pro- 
hibited, 563. 

Mailros, discipline of the monks at, 578. 

Martyrs, what respect to be shewn to their 
memory, 369; their spirits said to have 
appeared at the places of their memorials, 
376. 

Mass, to what services this word was ori- 
ginally applied, 550. 

Mary, the Virgin, extravagant respect and 
adoration paid her by the Roman Catho- 
lies, 412, et seqq. 

Mendicant orders confirmed by Pope Ho- 
norius, 572. 

Merces, μισθὸς, how explained by the 
Roman Catholics, 477. 

Merits, doctrine of, as held by the Church 

of Rome, 473; on what principle God 

rewards men, 473, 474; the Romanists 
maintain that men’s own merits formally 

entitle them to eternal life, 475—477. 

This doctrine opposed to Scripture, 477, 





INDEX OF 


and to the sense of the Fathers of the first 
500 years, 478—487, also to that of the 
theologians ofthe next 500 years, 487—592, 
and to that of later writers, 492497. The 
distinction, observed by the schoolmen 
between pro meritis and propter merita, 
evaded, 497 ; many of those who held the 
merit of condignity so explained it as to 
agree with them who regard salvation as 
depending solely upon God’s mercy, 
4900. --502.- Testimonies against the doc- 
trine, from recent divines of the Popish 
Church, 502, 503. Merit of Condignity 
revived by the schoolmen from the Pe- 
lagians, 504. 

Miracles, said to have been wrought in re- 
lation to the question about Easter, 604, 
et seqq-; some writers prodigal of, 607. 

Missal, Roman, its prayers for the dead, 
180. 

—_____—_, 197. 

Monasteries, anciently the only seminaries 
of sound learning, 567. 

Monks, modern, their’manner of life con- 
trasted with that of the monks of earlier 
periods, 750. 

, Scottish, refuse to submit to the 
Roman custom respecting#Easter, 616. 
Montanists, denied the power of the Church 

to reconcile penitents, 117. 

Munna, founder of an Irish monastery, a 
reported miracle-worker, 606. 

Muth, mnga name of Pluto, 341. 





Nectarius, abolishes public confession for 
sin, 89. 

Nice, Council of, in 787, recommends the 
use of images, 443 ; its authority rejected, 
in consequence, 445. 

Nilus, Abp. of Thessalonica, ascribes the 
distractions of the Church to the as- 
sumptions of the Bishops of Rome, 700. 

Novatians, did not admit the ancient dis- 
cipline of penitence, 89; denied the 
power of the Church to reconcile peni- 
tents, 117. 

Nun, lewd story of one, 581. 


Oaths of allegiance, how evaded by Ro- 
man Catholics, 687. 

Ocean, thought by the ancients to separate 
the visible world from Hades, 324. 

Offices, divine, evil of making their efficacy 
depend upon the intention of the minis- 
ter, 681. 


731 


SUBJECTS. 


Opinion, difference of, no sufficient reason 
why a division should be made in the 
Church, 657. 

Orange, Council of, Pelagians condemned 
there, 468, 469. 

Ostmans, settled in Ireland, 591, 594. 


Pall, its late introduction into Ireland, 586. 

Papists, danger of communion with, 682. 

Pardoners, their abuse of absolution, 144. 

Paris, theological faculty of, gives sentence 
against merit of condignity, 502. 

Patrick, St, by whom sent into Ireland, 
537; descended from churchmen, 565 ; 
his authority in the Church, 584; pre- 
tended charter of, 594; a decree by him 
inconsistent with the liberties of the Irish 
Church, 595. 

Paul, St, challenged no right to confer the 
Holy Ghost, 111; equal to St Peter, 582. 

Pelagians, supported their opinions by the 
examples of virtue among the heathen, 
449 ; affected to oppose the Manichean 
heresy, 462; doctrine of the Semi-Pela- 
gians, 465, et seqq.; condemned by the 
See of Rome, 468, 469; notion of pre- 
paratory works meriting grace by way 
of congruity, derived from them, 471; 
prevalence of their opinions in the middle 
ages, ibid. 

Pelagius, the first to assert that the natural 
will is free to choose good, 459 ; his equi- 
vocation, 454, 461; sum of his opinions, 
504; by whom his heresy was opposed, 
536, 537. 

Penances, early, different in their original 
intention from the modern or sacramen- 
tal, 560. 

Peter, St, what kind of primacy to be as- 
cribed to him, 582; was Bishop of An- 
tioch before he became Bishop of Rome, 
649. 

Picus, his fraudulent corruption of the text 
of Marcus, 482. 

Plato, tradition that he was converted by 
Christ’s preaching in hell, 266. 

Pluto, same as Hades, or death, 340—342. 

Pope, encouraged rebellion, 630, 633 ; su- 
premacy of, by what title claimed, 648 ; its 
defects, ib. ; proved to be frivolous, 649. 

Popes, that they may depose kings, taught, 
684. 

Popery, its superstitions less pernicious than 
ignorance of the common principles of the 
faith, 716. 


788 INDEX OF SUBJECTS. 


Power, spiritual and temporal, distin- 
guished, 644, 645. 

Prayer, one of the means whereby the 
power of remitting sins is exercised, 109 ; 
it is proper to pray for things which we 
know will come to pass, 186. 

, Lord’s, an extraordinary reading 

said to be found in some copies of it, 337. 

, mental, not offered to saints when 
the custom of addressing them first grew 
up, 385. 

Prayers for the dead, opinion of their pro- 
fitableness not universal, 222 ; thought to 
be profitable both to them and to the 
living, 223, 224; in what sense offered by 
the ancient Irish, 543—546. See Dead. 

———— an ΟΠ πη οὗ 171. 
184, 192, 193, 211, 227, 228, 229; exam- 
ples of those addressed to the Virgin 
Mary, 424, et seqq. 

Preaching, one part of the ministry of re- 
conciliation, 120, 121. 

Priests, their power ministerial, not abso- 
lute, 124. 

Protestants, how far they differ from the 
Church of Rome, 22. 

Purgatory ; uncertain origin of this doctrine, 
5; condemned by the whole current of 
the Gospel, 150, and by the early Fathers, 
150—156 ; its pagan source, 157: what 
is meant by the “ fire’ spoken of by St 
Paul, as designed to “‘ try men’s works,” 
159 ; opinions of the later fathers opposed 
to the notion of purgatory, 160; doctrine 
of purgatorial fire first taught by Gregory 
the Great, 161, but neither by him, nor 
by any other doctor, for many ages after, 
in the modern sense, 162—165 ; rejected 
by the oriental churches, 166, 167; way 
prepared for it by praying for the dead, 
178, 179, 230, 235; whether taught by 
St Patrick, 539 ; where the place of pur- 
gatory is supposed to be situated, 542; 
the doctrine not necessarily connected 
with prayer for the dead, 546. 








Quartadecimans, to whom the term was ap- 
plied, 611. 


Real presence—see Sacrament. 
Resurrection, first and second, how under- 
stood by some of the Fathers, 190, 191. 
Rheims, divines of, declare good works to 
be the meritorious cause of salyation, 476, 

503. 





Rome, Church of, its errors introduced by 


degrees, 1—7 ; proofs of its corruption, 
8, 9; its authority supported by forged 
testimony, 12, 13, and by the mutilation 
of ancient writings, 14—18 ; its claim to 
be called ‘‘ unspotted,’’ considered, 20, 
21; to what extent we differ from it, 22 ; 
some of its doctrines acknowledged by 
Papists to have no authority in Scripture, 
28; its advocates vituperate Protestants 
unfairly, 101; much contained in its 
offices that is untrue and unfit, 197; 
when its authority began to extend to 
Ireland, 585; testimony to its primitive 
integrity, 595; guilty of idolatry, 677, 
678, 679; answer to the enquiry, whe- 
ther our ancestors who lived in its com- 
munion may be saved, 708; many of its 
members unacquainted with its mon- 
strous abuses, 709. 


Sacrament of the Lord’s Supper; when the 


use of the cup in it began to be withheld 
from the laity, 4; ancient testimony to the 
figurative sense of our Lord’s words re- 
specting the elements, 15, 16; sense in 
which it is received by Protestants; ma- 
terial presence of Christ’s body not 
intended in the Gospel, 42—55 ; in what 
sense the Fathtrs taught that the bread 
is Christ’s body, 55—61; blasphemous 
stories respecting the corporal presence, 
62, 63; first notion of it derived from the 
East, 65; by whom propounded in the 
Western Church, 67; primitive opinion 
defended by ancient writers, 69—73 ; 
when the doctrine of the corporal pre- 
sence became established in the Romish 
Church, 74; two parts in a Sacrament, 
661; Christ truly received in, 664, not 
corporeally, 665, but spiritually, 666, by 
faith, 668 ; a test both of communion and 
separation, 671. 


Sacraments, their resemblance to the things 


they signify, 54; the remission of sins 
included in them, belongs properly to 
God, 119; in what sense they are signs, 
662. 


Sacrifice, in what sense the term was used 


in the British Churches, 551. 


Saints, whether they are admitted to enjoy 


the divine vision before the day of judg- 
ment or not, long controverted, 373—375. 
, Communion of, in what it consists, 
654; its uses, 655; what it implies, 659. 


INDEX OF 


Saints, invocation of, why excluded, 362 ; 
not sanctioned by Scripture, 363, 364, nor 
by the early Fathers, 365—369 ; doubtful 
beginnings of the practice, 372; reason 
why it could not be universal, 373—375. 
Veneration for the Martyrs encreased by 
their supposed appearances at the places 
of their memorials, 376, and the mira- 
culous cures said to be wrought by them, 
382, 383; only temporal blessings at first 
supposed to be obtained by their inter- 
cession, 384; the practice, among the 
early Christians, of recommending them- 
selves to the prayers of the saints, fell 
short of the modern practice of invocation, 
385; in what particulars, enumerated, 
385—403. Invocation of any but God 
inconsistent with the design of prayer, as 
stated by the fathers, 404 ; condemned as 
idolatry, by Pope Adrian, 406; by the 
Fathers, 409—411. Abuse of the hyper- 
dulia or worship of the Virgin, 412. 

Schism, its effect upon the schismatic, 657. 

Schisms, ancient, small in comparison of 
that made by the Romanists, 696. 

Schoolmen, opinions of, respecting absolu- 
tion, 131, 148. 

Scriptures, not refused to the laity, in the 
early ages, 9; their testimony to be pre- 
ferred to that of the Fathers, 10, 11; bold- 
ness of the Romanists in appealing to them, 
28 ; their authority may not be transferred 
to tradition, 31, 32; their sufficiency as- 
serted by the Fathers, 32—38; by what 
steps they came to be denied to the laity, 
39,40; much studied in the British Islands, 
522, et seqq- 

Sedulius, Coelius, uncertain who he was, 
555. 

Separatists, their errors, 696. 

Septuagint, anciently preferred to the Vul- 
gate by the British, 525. 

Serenus, Bp. of Marseilles, images destroyed 
by, 442. 

Sheol, ΣΝ, meaning of that word, 275, 276, 
278, 280, et seqq. 

Sixtus IV., indulgence granted by to those 
who prayed to the Virgin, 423. 

Smyrna, testimony of the Church of, re- 
specting prayer, 369. 

Solemnities, means of preventing the Church 
from falling into ignorance of necessary 
principles, 710. 

ὁ Sorrows of death,” meaning of the phrase, 
287. 


7133 


SUBJECTS. 


Soul, in Scripture, sometimes put for the 
body, 289. 

—— of Christ, in all points like that of other 
men, 330. i 

Spirits, of the Martyrs, controversy respect- 
ing, 376—379. 

Supremacy of the Pope—see Pope. 


Targum, 282. 

Toledo, third Council of, form of absolving 
penitents laid down in, 116. 

, fourth Council of, what it declares 
respecting Baptism, 357. 

Testament, what signified by the words, 
*“ This cup is the New Testament,” &c. 
53, 54. 

Thecla, St, prayer of hers for the soul of a 
dead person, 215; miracles attributed to 
her, 381, 382. 

Theodore, Abp. of Canterbury, his Peni- 
tential, 93, 197. i 

Traditions, what kind of, received by Pro- 
testant Churches, 31; forbidden to be 
received as of divine authority, 32—36 ; 
their first reception among Christians, 36 ; 
agreement between the Roman Catholics 
and some ancient heretics, in regard to, 
37 ; promoted by the monks of the middle 
ages, 38. 

Trajan, said to have been delivered from 
hell by the prayers of Pope Gregory, 
213. 

Transubstantiation, 13—17; the real ques- 
tion in regard to it, is, whether bread be 
turned into Christ’s body, 42; at what 
moment the change of the elements is said 
to take place, 52; does not appear to have 
been known in the ancient British Church, 
554—558. Transubstantiation, a kind of 
generation of Christ, 709. 

Trent, Council of, 17, 75, 99, 133, 287, 706 ; 
its catechism enjoins the worship of images, 
431. See Sacrament. 





Union with Christ, consists in having the 
same spirit, 666. 

Unity, Christian, its importance, 658 ; com- 
munion with Christ the foundation of it, 
660 ; distinguished from an union of policy, 
700; refers only to the foundation, 701, 
and admits great variety in the superstruc- 
ture, 702, 703. 


Wicked, the, do not really partake of Christ 
in the Sacrament, 48, 49. 


734 


Wilfrid, his speech respecting the observ- 
ance of Easter, 609; chosen Archbishop 
of York, 610. 

Will, freedom of, not denied by Protestants, 
445, but understood by them in a limited 
sense, 447. Works proceeding from an 
evil will cannot be good, 448—450. The 
natural will cannot choose good, 453; 
Pelagius first advanced the contrary, 454; 
evasive senses in which he understood the 
term Grace, refuted, 455—461. 


INDEX OF 








Notions 


SUBJECTS. 


of Vitalis respecting the will, 463, 464; 
of the Semi-Pelagians, 465. Freedom, in 
the Pelagian sense, anciently condemned 
by the see of Rome, 468, 469. 

Works, cannot deserve eternal life of con- 
dignity, 501. See Merit. 

of the heathen, by what means 

vitiated, 449, et seqq. 


Zoroaster, fiction of his return to life after 
being slain, 317. 


INDEX OF AUTHORS CITED. 


Acactus, 58. 

Adamnanus, 550, 604, 605. 

Atlfrick, 70, 75. 

/Elius Lampridius, 437. 

Aerius, the heretic, objected, against the 
Church, the unprofitableness of prayer 
for the dead, 221. 

Agapetus, 489. 

Agobardus, 443, 444. 

Alcuin, his opinion respecting confession, 
92; prayers for the dead compiled by 
him, 180, 185. 

, 293, 559. 

Alexander of Hales, 62, 110;° remark by 
him on forms of absolution, 115; his 
plea for saint-worship, 395. 

Allen, 620. 

Altissiodorensis, 391. 

Ambrose, St, ascribes the office of for- 
giving sins to Christ alone, 105; the 
ministry of it to the priest, 107, 108; his 
conduct respecting confession, 111 ; 
teaches the conditional nature of ab- 
solution, 132; his opinion of the state 
of the soul immediately after death, 154, 
203; his language inconsistent with the 
belief of purgatory, 172, 173; |prayer for 
the dead by him, 184; explains the 
phrase “‘ Abraham’s bosom,”’ 246 ; asserts 
that our Lord descended into the place 
of torment, 257, to give liberty to them 
that were there, 304; believed that Job 
rose from the dead with our Lord, 308 ; 
condemns the use of images, 437, 438 ; 
rejects the doctrine of merit, 480, 

pa SAS 49109)! 1162 1146. 260- 
310, 347, 358, 393, 397, 405, 411, 478. 

Ambrosius Ansbertus, 491. 

Anastasius Sinaita, directions by him re- 
specting penance, 117 ; allows the priest’s 
forgiveness to be ministerial only, 118 ; 
opinion concerning the state of souls be- 
fore the coming of Christ, 253; concern- 
ing the appearances of departed saints, 
378. 








Anastasius Sinaita, 205, 237, 266, 490. 
Andradius, 265 ; on the meaning of the word 


“ Hell,” 287. 


Andrew, Abp. of Caesarea, opinion of the 


Greek Church respecting the separate 
state of souls, ascribed to, 208. 


Andrew, Bp. of Crete, his opinion respect- 


ing the soul’s descent into Hades, 333. 


Anselm, 147, 429; taught that none can be 


saved by his own merits, 493, 494, 587. 


Anthony, St, 39; preached against human 


merit, 484. 


Apollodorus, 324. 
Aquinas, opinion respecting the necessity 


of confession, 96; his treatise of the form 
of absolution, 113; among those who 
first brought the doctrine of purgatory 
into general esteem, 166; on what he 
grounds the profitableness of prayer for 
the dead, 231. 


———., 216, 217, 360, 432, 474. 
Arator, effect of Christ’s appearance in hell, 


described by, 258, 302. 


Ardens, Radulphus, 147. 

Arnaldus Bonezvallensis, 258. 

Arnobius, 6. 

Arundel, Abp. 430. 

Asser Menevensis, 536. 

Athanasius, asserts the sufficiency of Scrip- 


ture, 34; ascribes forgiveness of sins to 
God alone, 103; opinion respecting the 
state of souls, 154; explains why our 
Lord did not see corruption, 297 ; infers 
the divinity of Christ from our being 
directed to pray to him, 371; worship of 
creatures condemned by him, 410, 411. 
, 44, 166, 254, 311, 356, 378. 


Augustine, his method of controversy with 


the Donatists and Pelagians, 10, 11; 
asserts the sufficiency of Scripture, 35 ; 
in what sense he understood the eating of 
Christ’s body, 45 ; distinguished between 
eating really and sacramentally, 48, 49 ; 
understood the body of Christ to be spi- 
ritually present in the Sacrament, 58 ; 


736 


INDEX OF 


requires public confession for notorious 
offences, 84, 85; defines the respective 
offices of the Holy Ghost and the mi- 
nister in forgiving sins, 107; ascribes the 
sacramental power in baptism to God 
alone, 119; power of absolution limited 
by, 130, 134; reproves its abuse, 142; 
teaches in what cases penance may be 
relaxed, 145; opinion respecting the 
“< fire’? which is to ‘‘ try men’s works,” 
159; on intercession for the dead, 176, 
178, on the state of the soul between 
death and the resurrection, 199, 200; 
the meaning of ‘‘ Abraham’s bosom”’ ex- 
plained by him, 248, 244; opinion of the 
effect of Christ’s descent into hell, 258 ; 
denies the term “‘ hell’’ to be applicable 
to the abode of righteous souls, 271, uses 
it as a synonyme for the grave, 295; 
replies to the question, whether all men, 
or the wicked only, go down to hell, 329 ; 
how he illustrates our delivery thence by 
Christ, 359; judicious observations by, 
respecting dreams and visions, 379, 380 ; 
says, the dead do not know what concerns 
the living, 386, 387; teaches that inter- 
cession is the prerogrative of Christalone, 
393; condemns the invocation of saints 
and angels, 411, and the worship of 
images, 438; asserts the freedom of the 
will, 447; denies that works not done 
in faith can be truly good, 450; refutes 
the Pelagian notions concerning grace, 
455, 456, 457, 458, 459; controversy with 
Vitales, 463, 464; with the Semi-Pela- 
gians, 466; teaches that we may regard 
God as our debtor, not in consequence of 
our merits, but of his promise, 485, 486. 

Augustine, 15, 20, 25, 27, 54, 64, 108, 109, 
123, 217, 239, 291, 298, 308, 353, 374, 
383, 384, 403, 405, 441, 472, 479, 495, 
496, 531, 575, 675. 

Azorius, 232, 403, 433. 


Bangor, monks of, their laborious life, 573. 

Bannes, Dominicus, 28, 684. 

Baronius, 596, 597, 672, 684. 

Basil, St,asserts the sufficiency of Scripture, 
34, 39 ; his opinion of oral confession, 80, 
83; limits the priest’s absolution, 190 ; 
his definition of prayer, 404. 

------ - 42, 110, 170, 248, 302, 480. 

Basil of Seleucia, 215, 277, 349, 351, 381. 

Bede, his sentiments respecting confession, 
92, and absolution, 104; his testimony 


AUTHORS CITED. 


regarding prayers for the dead, incon- 
sistent with a belief in purgatory, 174. 

Bede, 245, 264, 293, 490, 522, 524, 544, 552, 
553, 560, 567, 570, 573, 601, 604, 605, 
608, 612, 614, 615, 619. 

Begging of monks, reproved, 571. 

Bellarmine, endeavours to reconcile the 
ancient mode of praying for the dead 
with the doctrine of purgatory, 184, 185, 
187; opinion of, respecting the souls of 
the fathers, 240. Instance of his unfair- 
ness in controversy, 290, 292; reason as- 
signed by, why the invocation of saints 
is not commanded in the Old Testament, 
363. 

, 7, 24, 51, 165, 266, 281, 289, 
361, 371, 372, 375, 376, 402, 412, 475, 
541, 542, 673, 681. 

Benefices, an ancient abuse relative to, 566. 

Bernard, 472, 474, 478, 548, 558, 588. 

Bernard of Clairval, teaches that salvation 
is not of merit but of the divine mercy, 
496. 

Bernardinus de Busti, 428. 

Bernardinus de Senis, his extravagant spe- 
culations respecting the Virgin, 428. 

Bernardus Morlanensis, 495. 

Berengarius, 63. 

Bertram, (or Ratrannus), opinions of this 
writer, concerning the Eucharist, 17, 18, 
69 ; employed to write on that subject, 
68. 

Biel, Gabriel, 149, 388, 391, 395. 

Binius, a canon corrupted by, 469. 

Bishop, Dr, his censure of a Protestant 
opinion refuted, 336. 

Bonaventure, 115; prayers composed by, 
for the worship of the Virgin Mary, 424, 
et seqq. 

Boniface, Abp. of Mentz, 524. 

Boniface, election of an archbishop de- 
scribed by, 589. 

Boverius, 430. 

Bradwardine, complains of the prevalence 
of Pelagianism, 471; opposes the doc- 
trine of human merit, 498. 

Brampton, John, 626. 

Brendan, St, strange narrations in the ac- 
count of his life, 543. 

British Islands, celebrated in early times 
for the knowledge of Scripture, 523, 524. 

Broughton, 337. 


Cabasilas, Nicolaus, 18]. 
Cesarius, 258, 302, 538. 


INDEX OF AUTHORS CITED. 


Cajetan, 5, 30, 342, 430. 

Campion, 585, 591, 622. 

Canus, Melchior, 28, 437. 

Cardoc, 527. 

Casaubon, 273, 283. 

Cassander, enjoins the duty of prayer for 
the dead, 232, 390. 

Cassianus, 470, 471. 

Cassiodorus, 453, 505. 

Castro, Alphonsus de, 186. 

Celestius, 536, 569. 

Cerameus, Gregorius, 205. 

Cicero, his opinions respecting the state of 
departed souls, 319, 321, 340. 

Charlemagne, 176, 491. 

Clarius, Isidorus, 289. 

Chrysologus, Petrus, 269. 

Chrysostom, St, places the preference of 
tradition to Scripture among the marks 
of antichrist, 38; opinion respecting the 
spiritual presence of Christ in the Sacra- 
ments, 59; extracts from his writings, 
against auricular confession, 77, 88; 
maintains the exclusive authority of God, 
in the forgiveness of sins, 105 ; intention 
of the ancient Church, in praying for the 
dead, 178; his opinion regarding our 
Lord’s descent into hell, 301, 307; taught 
that the intercession of the living may 
enhance the glory of departed saints, 210, 
212; uses the word “‘hell’’ in the sense of 
the grave, 305 ; answer to an enquiry, in 
what place it is situated, 326 ; admoni- 
tion respecting the saying of the possessed, 
respecting dreams, &c. 380, 381 ; teaches 
the propriety of directing prayer imme- 
diately to God, 396, 398, 399, and that 
our own prayers are more efficacious than 
those of others for us, 400, 401, 402 ; con- 
demns the invocation of saints and angels, 
406 ; opposed to the doctrine of merit, 
483; his testimony to the respect paid to 
Scripture in the British Islands, 522. 

ΞΞ---- , 107, 109, 171, 247, 253, 
254, 334, 340, 348, 404. 

Claudius, the sense in which faith was un- 
derstood among the British, explained by, 
535; opinion of this writer respecting 
absolution, 561; explains the virtue of 
fasting, 575; sentiments of, respecting 





the foundation of the Church, 582, 
584. 

—— , 521, 525, 537, 541, 546, 547, 631, 
633. 


Clemens Alexandrinus, on the design of 


737 


our Lord’s descent into hell, 259, 262, 
263; condemns the use of images, 435. 
Clemens Alexandrinus, 56, 317, 368. 
Clemens Scotus, censured for his opinions 
respecting our Lord’s descent into hell, 
262. 


. Cogitosus, 581, 585. 


Columban, 536, 546, 568. 

Colum Kill, St, Prophecy attributed to, 
605. 

Coppinger, 596. 

Coster, 28, 680. 

Crump, Henry, 557, 572. 

Cummianus, his authority quoted respect- 
ing the observance of Easter, 602, 603. 
Cyprian, St, regarded absolution by the 
priest as only declaratory, 129, 134; 
opinions of his irreconcileable with pur- 

gatory, 15]. 

——.,, 57, 169. 

Cyril, St, (of Alexandria) maintaining the 
sufficiency of Scripture, 36, teaches that 
to forgive sins appertains to God alone, 
103, 107 ; opposed the doctrine of purga- 
tory, 160; beheved that Christ by his 
preaching emptied hell, 261, 360. 

, 248, 333, 347, 350, 487, 673. 

Cyril, St, (of Jerusalem ) 306, 350. 








Damascen, John, 404, 445. 
Damianus, Peter, 220. 
Didymus, 480. 

Dionysius, 343, 357. 
Diphilus, 316. 

Durand, 96, 218, 500. 


“Ὁ Heclesiastical Hierarchy,’ opinions of 
the writer of that work, in regard to 
prayers for the dead, 234, 235, 236 ; con- 
demns the worship of the Virgin, 413. 

Eddi, 607. 

Egilwardus, 599. 

Elias Cretensis, 490. 

Ennodius, 488. 

Epicharmus, 318. 

Epiphanius, what answer he gives to the 
opinion that prayers for the dead are un- 
profitable, 221, 222, 223, 224, 225 ; strange 
speculation of his respecting the resur- 
rection of Adam, 311; tears down an 
image, 439: his opinion against the Ca- 
tharists, 505. 

——, 346, 441. 

Ephrem of Antioch, 60. 

Erasmus, 640. 





3A 


738 


Eugenicus, Marcus, 166, 205. 

Euripides, 344. 

Eusebius, opinion of this father on the im- 
port of our Lord’s precept to ‘‘ eat his 
flesh,”’ &c. 46, 58. 

Emissenus, 36, 347, 351, 704. 

Eusebius Emissenus, 258, 334, 488. 

Eustathius, 323, 331. 

Euthymius, 102. 

Ferus, 109 ; opinions respecting remission of 
sins, taught by, 149. 

Firmicus, Julius, 284. 

Fisher, Bp. of Rochester, 5, 30. 

Fitz-Rolph, Richard, 570. 

Fredegodus, 608, 616. 

Fulbertus, 14. 

Fulgentius, asserts the descent of our Lord 
into the place of torment, 257 ; that works 
not performed in faith may yet be good, 
453. 

------------, 43, 488. 


Gallus, 530, 569. 

Gelasius, 60, 236. 

Gellius, 354. 

Gennadius, 160. 

Gildas, censures the hypocrisy of the monks, 
577 ; teaches that the authority of St Peter 
is in every priest, 584. 

, 527, 528, 549, 578. 

Giraldus Cambrensis, 539, 543, 549, 562, 
564, 565, 586, 621, 627. 

Gobarus, 222. 

Gratian, 94, 97, 387. 

Gregorius de Valentia, 4. 

Gregory Ariminiensis, 500. 

Nazianzen, opposed to the doctrine 

- of purgatory, 156; denies the profitable- 
ness of prayers for the dead, 233; first in- 
stance of invocation addressed to departed 
saints, found in his writings, 371, 372. 

—-——.,, 248, 259, 349, 352. 

of Neocesarea, teaches that the dead 

enter immediately upon an unchangeable 

condition, 153; his opinion respecting our 

Lord’s descent into hell, 301. 

, 369. 

Nyssen, sentiments respecting tra- 

dition, 35; against the necessity of con- 

fessing to men, 79; on our Lord’s descent 

into hell, 300; his dialogue with Macrina 

on the place of departed souls, 326, 327 ; 

his definition of prayer, 404; condemns 

the worship of any creature, 409, 410. 

a —, 82, 250, 25] 




















INDEX OF AUTHORS CITED. 


Gregory, St, ascribes forgiveness of sins to 
God alone, 100; condemns the abuse of 
absolution, 128 ; limits its efficacy to true 
penitents, 136 ; teaches the nothingness of 
human merits, 489. 


Harding, 624. 

Haymo, 491. 

Henry of Saltrey, 539. 

Herebaldus, 15, 17. 

Hermes Trismegistus, 283. 

Hesiod, 324. 

Hilarius Aquitanicus, on the opinions of the 
Semi-Pelagians, 465. 

Hilary, St, asserts the sufficiency of the 
Holy Scriptures, 34; ascribes the power 
of forgiving sins to God alone, 101; his 
opinion respecting the separate state of 
the soul, 154; explanation of the meaning 
of ‘‘ Abraham’s bosom,”’ 251, 252; of our 
Lord’s descent into hell, 331. 

, 78, 302, 304, 325, 713. 

Hippocrates, in what sense he uses the word 
** Hades,’ 283, 284. 

Hippolytus, the Martyr, opinion respecting 
the authority of Scripture as opposed to 
tradition, 33. 

Heeschelius, 205, 482. 

Holcot, 498. 

Homer, 285. 

Hopkins, Richard, 100. 

Hoveden, 626. 

Hugo Cardinales, his opimon respecting 
absolution, 148. 

Hugo Etherianus, 214, 238. 

Hugo de Sancto Victore, 386, 387. 





Ignatius, on our Lord’s descent into hell, 305. 

------- 369. 

Innocent III., his apology for the Romish 
prayers for the dead, 211. 

Treneus, distinguishes between the real and 
sacramental presence in the Eucharist, 
55, 56; ascribes the power to forgive sins 
to God alone, 101 ; his description of the 
state of the soul between death and the 
resurrection, 332. 

-- -- 22, 62, 355. 

Isidorus Pelusiota, 656. 

Tsocrates, 372. 

Ivo, Bp. of Chartres, 147. 

. 211. 





Jacobus de Everbaco, 501. 
Tacobus de Grafhis, 434. 











INDEX OF AUTHORS CITED. 


Jerome, opposed to the authority of trad 
tions, 35; condemns rash absolutions, 130; 
limits the efficacy of absolution, 135; 
account of the origin of its abuse, 141; 
his opinion of the state after death, 156; 
denies the utility of prayers for the dead, 
233; held that our Lord descended into 
the lowermost hell, 256; what he meant 
by Hades, 328; rejects the doctrine of 
human merit, 481. 

, 9, 58, 102, 264, 330, 340, 351, 377, 
385, 451, 477, 505, 522, 525, 536, 547, 
562. 

Johannes Diaconus, story relative to the 
corporal presence, related by, 63. 

John of Salisbury, 623, 626. 

Jonas, 524, 553, 620. 

Josephus, states the opinions of the Jewish 
sects respecting the place of departed 
souls, 321. 

Justin Martyr, 55, 154. 





Lactantius, 316, 333, 351, 436. 

Lawrence, Bp. of Novaria, 91. 

Leo, 303, 331, 384. 

Lombard, Peter, (Master of the Sentences ) 
on the priest’s power of absolution, 125, 
131, 148; questions whether the saints 
hear the prayers of suppliants, 387; in 
what sense prayers should be made to 
them, 392. 

-------- --- 104. 

Lorinus, 313. 

Lucian, 321. 

Lucretius, his argument for the existence of 
Hades, 326. 

Lyranus, 288, 292. 


Macarius, distinguishes between a real and 
sacramental eating of Christ’s body, 49, 
58; his opinion of the future state of the 
soul opposed to purgatory, 155. 

——, 306, 481. 

Major, 149. 

Maldonat, limits the authority of the priest 
in absolving, 130; doubts what is meant 
by “ Limbus Patrum,” 239. 

-----------, 475. 

Manilius, 319. 

Mantuan, 615. 

Marcion, the first that assigned a place in 
hades to the Fathers, 241. 

Mariana, teaches that it is lawful to take 
away the life of a tyrant, 685. 

Marianus, 590, 


739 


Marcus, his opinion against the doctrine of 
human merit, 482. 

Master of Sentences, see Lombard. 

Maxentius, 453. 

Maximus Tauriensis, 80, 293, 377. 

Medina, teaches that it is lawful to pray for 
things which will certainly come to pass, 
186; perplexed attempts of his to recon- 
cile the ancient prayers for the dead with 
the doctrine of purgatory, 196, 197. 

Mendoza, 198, 232, 280. 

Michael of Bononia, 98. 

Minucius Felix, 436. 

More, Sir Thomas, supplication of the souls 

in purgatory, 151. 

Moschion, 318. 





Nectarius, 352. 

Nennius, 526, 565, 588. 

Nicephorus, Gregoras, 333. 

Nicetas Choniates, 315. 

Nicetas Serronius, 405. 

Novatian, 103, 333; infers the divinity of 
Christ from prayer being addressed to 
him, 370. 


(Ecumenius, 494. 

Olympiodorus, opinion respecting the state 
of the soul immediately after death, 161. 

, 285, 330. 

Optatus, 105, 106, 128. 

Origen, opposed to tradition, 33; distin- 
guishes between the typical or symboli- 
cal, and the true body of Christ, 47, 56; 
his advice respecting confession, 83, 86 ; 
opinion about the separate state of souls, 
201; dialogue on the subject of the rich 
man and Lazarus, 241; sentiments on our 
Lord’s descent into hell, 260; believed 
that departed saints assist those on earth 
with their prayers, 365, but teaches that 

‘we ought not on that account to pray to 
them, 366—368; infers the divinity of 
Christ from his being addressed in prayer, 
370; use of images condemned by, 435. 

, 46, 249, 279, 297, 310, 356, 479. 

Osbern, 175. 

Osullevan, 599, 601, 625. 

Otto Frisingensis, 164. 





Pacianus, opinions on absolution, 129. 
Pagnin, 289. 

Palladius, 215. 

Panormitan, 98. 

Paschatius Radbertus, 17, 62, 68. 


740 


Patrick, St, 523, 526; his description of the 
invisible world, 540; canon by him for 
regulating divorces, 564. 

Paulus Burgensis, 503. 

Peckham, Abp. of Canterbury, his Psalter 
of the salutations of the Virgin, quoted, 
427, 428. 

Pedro de Cabrera, arguments for the proper 
adoration of images, 432, 433. 

Pegna, 374. 

Pelagius, Alvares, condemns the abuse of 
confession, 144. 

Pererius, 26, 280. 

Pesantius, 381. 

Petrus de Alliaco, 497. 

Petrus Blesensis, 494. 

Petrus Cluniacensis, 237. 

Philo Carpathius, 302. 

Philo Judzus, 241. 

Pighius, 373. 

Pindar, 285; his opinion with respect to a 
future state, 318. 

, 343, 

Pinuphius, 78. 

Plato, 314; his opinion respecting Hades, 
317, founded on the writings of the Jewish 
Prophets, 320. 

Plutarch, 316, 344. 

Polydore Virgil, 621. 

Prato, de, 393. 

Primasius, 252. 

Proclus, 359. 

Procopius, 261; on the form of the earth, 
323. 

Prosper, asserts the sufficiency of confession 
to God alone, 80; explains death and 
Hades to be the same, 351; controverts 
the Pelagian doctrine, 451, 452, 455, 458 ; 
describes Semi-Pelagianism, 466, 467 ; 
condemns the doctrine of human merit, 
487. 

Prudentius, 211, 248, 304. 

Pythagoras, 318. 





Rabanus, Abp. of Mentz, his sentiments 
respecting the Eucharist, suppressed by 
the Roman Catholics, 15, 17. 

————., 68, 491. 

Radulphus, Ardens, 495. 

Richard of Armagh, 498. 

Rufhnus, 294, 350. 

Rupertus Tuitensis, 495. 


Sa, 288. 
Salmeron, 25, 51, 364, 373, 396. 


INDEX. OF AUTHORS CITED. 


Sanctius, 346. 

Sanders, 622, 680, 681. 

Saxo, Ludolphus, 429. 

Scotus, Johannes, opinions of, respecting 
praying to saints, 388; the sacramental 
elements, 557. 

Sedulius, his corrections of the Vulgar Latin 
New Testament, 525; his explanation 
of faith, 534; condemns the doctrine 
of merit, 538 ; excludes purgatory, 541 ; 
quoted respecting the sacramental ele- 
ments, 556. 

Sedulius, 521, 526, 537, 547, 562, 563, 630. 

,(Ccelius), his opinion regarding the 
bread and wine in the Sacrament, 556. 

Semeca, on the necessity and origin of con- 
fession, 97, 98. 

Seneca, 276. 

Severus, Bp. of Antioch, 272. 

Sigebertus Gemblacensis, story related by 
him, 218. 

Simeon Metaphrastes, monstrous story told 
by, 64. 

Smaragdus, 492. 

Sophocles, 344. 

Stapleton, 90, 374, 375, 376. 

Stella, 30. 

Steuchus, 280. 

Suarez, teaches that the soul does not enter 
its final state till the resurrection, 204 ; 
opinion of, as to our Lord’s descent into 
hell, 361. 

, 684. 

Sutor, Petrus, reasons of, for debarring the 
people of the use of Scripture, 40. 





Tacitus, 479. 

Taliessin, 614. 

Taurus, 354. 

Terry, Dr, 539. 

Tertullian, opinion of, concerning traditions, 
33 ; how the eating of Christ’s body, &c. 
understood by, 44; distinguishes the state 
denoted by ‘‘ Abraham’s bosom” from 
heaven and hell, 251, 255; the hell into 
which our Lord descended, how described 
by, 332; forbids prayer to any but God, 
360. 

Thaddeus, 305. 

Theodoret, maintains the exclusive authority 
of Scripture, 36 ; teaches that the body of 
Christ is present in the Sacrament sym- 
bolically, 59, that salvation is not the 
reward of merit, but the gift of God, 487. 

, 920, 672. 


INDEX OF AUTHORS CITED. 741 


Theodorus Prodromus, the meaning of Hades 
inferred from his poems, 348. 

Theophilus, Bp. of Antioch, 57, 252. 

Theophylact, opinion of, respecting those 
who die in sin, 209 ; on the ancient notions 
respecting Hades, 328 ; shews the efficacy 
of direct prayer to God, in opposition to 
the intercession of saints, 401. 


Vasquez, statement of the doctrine of merit, 
475, 476. 

Vincentius Lirinensis, 11, 24. 

Virgil, 325. 

Vitalis, his opinions on grace, refuted, 463. 


Walafridus Strabus, 544, 570, 
Walden, Thomas, 503. 


INDEX OF 


GENESIS. 
ἣν. “τος Fane eA A ἐν 526 
VIR κα ΡΑ ΡΟ ΤῊ ss 263 
ἘΨΠΠ LOvcsrcnsecccsessssns 54 
χχν 9. Os essisescessseere 313 
ΧΧΧΥΙ 9.0. τετοιτιτος oo ora) 
ἘΠῚ SOOrcesssecescuecesss 329 
RELV ico pOlcscsssnssccen 286 
ran pits lly ἴθ... 9171. 6179 
MINK ΟΣ γεν τ seest eee 313 

EXODUS. 

XVI ceece acta caeseneee 703 
RK a lOicccaseveestoccseus 434 
MEK VAL orcs ssersemeesees 622 

LEVITICUS. 

RIK oo cos ΠΕΣ τος 10 

NUMBERS. 

Vil spOAavcasccusseneccesscass 125 
Klose sccseeseet Ἔτι ΣΈ 691 
RVI coacececnescsses 278 

DEUTERONOMY. 

Veg ες δι πε ἜΕΨΕῚ 676 
UNDO: dace vasesectss acdaeses 474 

JUDGES. 

Waist cvccxes ΡΥ σον τος 659 
aS Favcersescscavecsress 339 

1 SAMUEL 
BY ποτ cee Ariens 682 
ἵν τ. evs Bee sees O08 

2SAMUEL. 

ΧΙ a (teeace See 288 
RAM pl tees rescore emcee ae 76 
1 KINGS. 


το ον AF, τῶ 987 





1 KINGS. san 
WIE, (OOscecseccseotsoucesos 363 
χα Oe ceere score ΡΣ 24 

2 KINGS. 
Ae 1 1 νου eee 240 | 
We 12; 19... ΤΠ 669 

2 CHRONICLES. 

ΣΕΥ 969 
ΞΞΞ 97. 930 1: ΑΠΌ 76 
KNVAL 19: νι. ΣΕΥ 045 

NEHEMIAH. 

IK ΡΣ τ 474 

JOB. 

Tp Dlllecesccecsccsresssceenece 249 
MPMI GMOS που ΠΝ 278 
EXCH esac slecessccsesceseves 489 
RAV ΠΟΥ ΟΡ ΣΤΡ ἢ 908 
KER cio τὴν τττκτιο τς σοι θείας 715 
ἘΣ ΠῚ Oss sscess<vonceae 526 
RIKI sso eaewesecseccaneces 289 

Ry, OLE 122, 126 
MARV Vesresscssaceses 351 

PSALMS. 
Ailcpedeeseteces cick eccsvees's 356 
ας ΑΕ ΤΡ ΠΝ 405 
1X a em) dence es sates 330 
KV] wl O Rese wc sccscacssoves 331 
KX Kilisederccrcrcarssseves 288 
ΧΧΧῚΝ. Osvecsesee 76, 79, 93 
KAKU ell Oeseasescre as Al 
XXXxvill. 8...... Sictdcaces 79 
Kis. 7. Ocsssecsorerwseese se 692 
UR, LDeisecacesnceteete 473 
TXVil. 18..." aeeeae 691 
EXXKVI πον crocconee 3283} 
TXXXVI, 11:19. ees 287 
LXXXIX, 47, 48...:0065 . 273 





TEXTS. 











PSALMS. Ἀπ 
Clie: 17. ον ΡΝ 396 
O1VE QO io τος eawecacceweee 277 
ὌΧΙ i dcsescccceccecrsseses 481 
exxxii. 8, 9, 14, 16.... 692 

ΤΟΙ ΕΣ 402 
Ὄχαχν. δι: το ἘΕΈΤΕΣ 674 
CELVI 6 ὅν τον νον τοῦτ τ τες 27 
PROVERBS. 
Willig 29. νυν ον ΠῈΣ 418 
cases, ΤΥ τ τ Ὁ. 468 
MIs Gacseenccecot coseeecoee 473 
RIV. U2. sc cocccescentecesve 347 
KV. VW scccscsecsscosteseesetoan) 
ΣΧ 14. τὺ τονε δες 947 

ECCLESIASTES. 

Wile Udlnceconsecuewceneetseees 142 
ΧΙ Osecesscvcowcceesere =o Oe 

CANTICLES. 
ότι 235 
Vill 5 Ousceseavadeccestoseene 348 

ISATAH 
1: eee ΕΠ: 713 
= DBs cicseeeteeeeee . 106 
On 20 es sR 462 
Vill 195 90. τ ee Oe 
NIV 1G. 286 
EXVIs. 10... τ τος Ἐν 279 
XX VM etil Oseccececces sees . 346 

UW eoonadtecccss fall! 
EXE: (4... caccvocsoooseeee 526 
χχσνις 10... τ 3 Ὁ 990 

19S eee 277 
NLL aD indies soocseoesen sees 695 
᾿Ξ 100, 119 
Ll Oscecesecseccsusceseces 692 
᾿Ξ 1 πὸ bse 715 


TKI, UGiseccsceceusercs mere 








PAGE 
ISATAH. 
MESViellnccereccccencecsvesas 468 
JEREMIAH. 
ULC R Do rccccecsecceccescsos 82 
Ἔν LO inccccdvesevecsrtsces 146 
ΠΥ Π 77, Ouesvcscascsassene 124 
EZEKIEL. 
ven Pal lbseconssoceccoceosd ἜΘΗ 
ΧΎ Οἱ), cdleacwsssesense= 139 
SONRE auc lecaisetecisceas soon 990 
DANIEL. 
ὉΠ Oseraese swear ess’ snes 10 
HOSEA. 
ROU ee Mean sisavntiess wae 473 
RHIAN 1.4 τιν τιν υ ότι νος της 947 
AMOS 
ὙΠ UO Suileccecsece ἜΡΙΟΝ 159 
MALACHI. 
πο racccteecescnsc sees Anas οὔθ 
TOBIT. 
Hise ()esscccecseccedscssedes 286 
WISDOM. 
Map ddesscscvvedssswesctessss 309 
VAs 1.92... νου ες οί κιος 946 
1 MACCABEES. 
ἼΠ 50. Ὁ ον ον ἘΠ ΡῈ ΒὴΝ 240 
2 MACCABEES. 
ley 2 erereetocetecessscaens 339 
MATTHEW. 
ἥν" Osesaccadicwcsvedececit 363 
τα ΛΑ ΡΟ τὰν ΡΟ τν 580 
PID Le tes csiwcawever ees? . 247 
Sats 7 GAEL COCR EELS 658 
xi. 24, 20, 26, 27...... 7 
VE ΘΕ ΡΟ τ᾿ 5 BP 
UIT Gsecresesecses 347, 582 
Vet tee ον πάλην, ἐπ τις 139 
ee ΠΡ τς 118 
KON eecachectonen caeset es 495 
RMI Os oc sccsccodderserees 10 
DOM. coovcseduekeceas 278 
MRLV 2: LO Seu cecvsdvecseceece 287 
rere OA). ce calrsicovavinede 65 











INDEX OF TEXTS. 
PAG 
MATTHEW. 
XXVi. 27, 28, 29......00+ 53 
a We He eeeocnoad 299 
xxvii. 52, 53...... er ᾶς 305 
Xxvill. 18, 19........0006 693 
ΡΣ τς eee OO 
MARK. 
KU VaecOsasarsecesess Beit . 99 
ἜΝΙ, lL Osseseswscscesoeeedes 648 
= — TO Be cacasdanamnosascye 693 
LUKE. 
I> DOverccsesscecssssseve tess "414 
TM VO sein wsvestiewoneate σου δεις 151 
VWiatellneescedes 100, 101, 103 
WileeFoceccessnes ded 142, 143 
MUO sestd docser τεῆς" ΤΣ 121 
Rilo οὔτ τεσ ν csecsecttecenee 209 
ἘΠῚ Oh, Doasadbenoacbddsesu 139 
Vaal τ το τρεῖς της ἔτη: 188 
KV a Soseeascoscsecsencssee 239 
agit, UD) scope - ὅς 477, 482 
NX ΘΝ νον υοοο οι aks 188 
MXIT) UGsvecssesescsaeschise 53 
een (δ) οὐ ee siacecee ice 61 
ΘΟ πο τάτους 662 
ΧΗ Adv ceeecse secesens « 336 
AGvirecesccurarceceus 160 
ὁ ἀν ΟΣ ΤῊ 293 
JOHN 
TO ciedcehoceeteavesscnss 473 
AWcpilisesesccdssestcereccnacss 393 
LI ASE eid ee eeasceeescate 664 
ee LA |σ τ Ὁ 721 
ee ees ewecoses ες. εν τὸν 420 
Wao riscisceicivewsncsetees 279 
SOO Nee τς Ἐν δ ρος 528 
V1. ραϑ51η1........ ee. 42.---48 
ΞΕ ΠΣ. εἷς-- Dee seu ἐγ oissts 661 
—- 95, 00, 69, 64....... 665 
Ville Ouaveesees cheeses ὩΣ 105 
Sues ccaccetencestasees 591 
ΓΘ) ΕΟ ΡΣ τς 503 
18 πὴ νὴ Εν 906 
Ml Meliesicscosscascssseesseets 299 
7h, 1 eeeepesasoceannsecsr 429 
ὟΝ las epee pperoodeEcocc® 448 
eS cn cosh cee eeeeee 121 
ὙΠ Ἐθν Δνο τοῖοι εν ΕΣ ΡΣ 715 
Ἐπ᾿ 660 
αἴ. 40s υ cdot eee 299 
Χο μενος απ πε ΤΕ Ἐν 106 


PAGE 
ACTS 
Ie ιν ινήπτονν ute shack 264 
Mea cicctwaernoote 287, 346 
5Ξ..97.κἐτεντῦς τς τ ενοῖς ἐν. 291 
29. ccisscsseteeeeteoee 278 
ΞΕΞΡΟῚ ΕΑ ΘΙ τ ΠΥ ΤΡ τ τον 296 
c= Deb ee cacivacauecssaneeene 693 
Ts LQ ievesvsserescennescaee 188 
QU. ccscccacarescsenen 667 
Mie LO cosas seinoauaecaeeemeas 411 
ΧΗ o4s/GOsecedsesessetore 296 
νων ΤΟ νεῖονιννννινν ποτ 894 
9 ee eee stavetenee 124 
XV LBbaacesssesscess Ἐπ lZAl| 
ROMANS. 
To Fe ΤΙΣ ΔΩ ΟΣ Sac κεν “ΣΕ ΩΣ 264 
τ. [4 zee d ΣΤ ΤῊΣ . 448 
Lil.  νυιςυ εἰ τοι τρντενυ τς 525 
V1. Aeccssthtets teen 54 
== Bis cidsissciccsemeaneree 353 
τ - Οἱ cccctasteeeee 356, 555 
yh. sesetasseesereee 447 
OPA ον sana tenes 448 
ἘΞ ease PDAREICOEOGOOLS 502 
Vili; UBi i cccccocoaceeoevene 448 
VIL. 8... ον τε ον: τ ἢ 525 
esas TB eee 477, 489 
a DRG a oe 363 
Ss ask cuca eee 692 
2b. 14. cee 362 
Ns. Gissssssessetesetseeeeers 473 
mas Paes ν τα πες 466 
—— B20 πππν 697 
Ells Oeesewlesteessseseaewes 521 
= Bisdeisacvenseeaseneeees 655 
eee (! Pree error 525 
Re Ls eyes aen eee teee nes 630 
Χγὶν 1 73. πεν τατον ουτείος 657 
1 CORINTHIANS. 
Tec PE CRRESEE 370, 406, 695 
at aan asso ance cc sa eerees 188 
Mek 2ischesescessesssereeerte 706 
ΞΕ ΤΕ τ δ. 306106 
and wea secuesaceassareneune 123 
ma ἢ ΚΤ τ του 717 
ἘΞ 79. ον ἐσ ῊΣ 158 
ἘΠῚ 14. Vo τ 707 
ἵν 1 iseccacenstenedseerss 106 
ἘΞ Ocenotouetcancestanasvers 521 
as Pc εν δον νον αν ον πο ΣῈ 469 
Vil De eucnadeesecaeasacanere 188 


744 


1CORINTHIANS. 
-.. (ae . 674 
ΜΕ τ 52, 670 
7 re 671 
pee ee eee 448 
ΞΘ φόρος 53 
a ee 9, 87 


== 9] GPs ue 


Se OES τ τ λιν 655 
νος ΣΕ), τητος ονε Rook Os shee 
ΞΞ-. DL soe ts pee suetsoeee® . 580 
MV ie LotQiessescyssoscsstofse 122 
ool τ Medea sate ΡΟΝ 469 
meIDO reerectvsacesccessere 338 
στο 1B sont nanchcoG 295 
2 CORINTHIANS. 
Med aeons cen ss cecrsncsavenes 118 
Vwi easeneec ae τ ones iescecte 123 
me QQ evcccaccaaseste 125 
Vi Gn Be icccssestenseasssces 150 
ne DM τ Ὁ 127 
Vis 16; EVesseccess<s-ccteae 671 
IE Ca Moagcnqonceco6h600000 660 
GALATIANS. 
De AG wieviessccccecescs cubes 520 
Met QO uececeeeecccees 668, 721 
BV Osc csccsssscavesdccehe 72) 
WatiOsesaccssrccstccstcsce 668 
WENO sae το το 525 
Wivllieocescceaesesees 118, 525 
ΞΞΥΙΘ. τς 712 
EPHESIANS. 
τ 0 ταν δας 660 
ee Dd eoe scaseesessscctrestes 694 
ὙΠ il esse tas tees κου ν σα, 359 
ἘΞ} 7 3 6 see cevss cesses 209 
ΞΟ Σε οτος περ αν ξεν see 721 
ΞΕ ΟΠ aoe sccsenssss ace 660 
NUN Osceeacceacdcatosesse 655 
PARA OR COLE RE Ee 699 
Bes Po sceesasie euccies ves 701 


| 





INDEX OF TEXTS. 


PAGE 
EPHESIANS. 
ViesBisnsssdeeeatee ok conn. 693 
SE OF hes 669, 694 
το LA, LBs hecsssarsatee 722 
Ἐν 10 ΠΡ sees 667, 728 
PHILIPPIANS., 
Ἔν ΒΕ sevessscosceetes 150 
SY ee cere tevebovevs 658 
ἘΞ. MO cidevcesecseusceveess 327 
ΞΕ... 10 cose svseters 454, 468 
SMO ΟΝ 188 
DOM cccsiccceteersseetees 718 
sath Wir eee cas σε Στ aes 719 
ἘΝ See 656 
COLOSSIANS. 
τς Θ᾽ Lesseewuevasevateseese 668 
18) Orcs 671 
Ξε Ds cssccasscasstessvece 37 
MLA 1; δι, ουντοντον δίδου 658 


Dep Oa revececsscccoctevesee 18 

Mita Oc ΡΥ ΟΡ τὸ 661 

ΞΘ τ ΠΕ cee 978 
2 THESSALONIANS. 

TN Oeil δτνώος εὐ ουν ἐθονοιτο ς σον 188 

ATo ir προ τ πο 3 

Sey ene δος τς, ccess 62, 579 
1 TIMOTHY. 

ἸΙΘ τ seek cacescoscssesde 479 

BONN Boy πο τυ ι ξι κι 194 

AVP lidsdetencsstindsdacver se 9 

τοι ἢ ΠΣ. πεν ἢ 3. 
2 ΤΙΜΟΤΗΥ, 

ΤΥ] 015: τορι ες 188 

Ais οι τς πονν δα doses 2.11 
HEBREWS. ' 

Ui diccehehotoerececcnes vents 692 


HEBBEWS. Mal 
BW Qe ΠΥ τ. τοῖς “τον 692 
Wis Us. coscscececosnetosesass 721 
1.& les eaacees 01019 
Kil, 6... ΠΡ ΡΠ 169 
we 29, 24. ccscoscceetes 654 
Kilts: QO) sccsscescsseereeme 293 

JAMES. 

τ UW ascnsecevicocceoceseden 535 
Ils «lOscscocdsscde re ARPA) 
Wi 15, AGoscosvconente 82, 109 
1 PETER. 
Les OeeTa ees caste ΗΓ οὐ μὴ 188 
Ll; (Oils στ δ πους 695 
—= 18: 1 τοι ΠΕΣ 644 
11, AGS rSccccccsesssseseees 722 
== 19) 20. siccoteessseencce 265 

2 PETER. 

Ls O escctsesacesesthoesnstes 263 
— 19s. κου αν Ν «ες- 141 

1 JOHN 
LitBiseiseccscssvscetecagiees 654 
ΞΕ ΤΡ eaege 1009 
ΞΕ Ἐπ. 76 
Tle Bs δξιν οτος νντε ΠΡΌ ἢ 720 
Ve 76 :ς το κεν τινες ἘΝ. 109 

JUDE. 9, tee 8 

REVELATION. 

1: 181 sccccdcccegseenstecees 846 
Tl. 14. 0 ΠΕ ΤΥ 682 
lle: Wcatonecacscccsaceatasege 120 
TE ids cocbosveneseees 503 
IX LO iescsvevas eee hses 674 
χυϊ δ νος 2 τ 0} 5 124 
RY 10. δον. τσ: 20—22 
NV Avsvesssspassetectenes 714 
NUK sececcsecssosee τι οτος 49] 
XKUO! See eseek sae PPPOE 411 





UNIVERSITY PRESS, CAMBRIDGE. 
October, 1885. 


CAC AEOGUE. OF 


WO 1S 


PUBLISHED BOR THE SYNDICS 


OF THE 


Cambridge Anthersitpy Press, 





Dondon: Cc. J. CLAY AND SON, 
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
AVE MARIA LANE. 

GLASGOW: 263, ARGYLE STREET. 





Cambritge: DEIGHTON, BELL AND CO, 
Leipsig: F. A. BROCKHAUS, 


1000 
10/10/85 


PUBLICATIONS OF 
Che Cambridge Antbhersitp Press. 


-------...Φ--.-..-.-.-. 


THE HOLY SCRIPTURES, &c. 


THE CAMBRIDGE PARAGRAPH BIBLE of the Au- 
thorized English Version, with the Text Revised by a Collation of its 
Early and other Principal Editions, the Use of the Italic Type made 
uniform, the Marginal References remodelled, and a Critical Intro- 
duction prefixed, by F. H. A. SCRIVENER, M.A., LL.D., Editor of 
the Greek Testament, Codex Augiensis, &c., and one of the Revisers 


of the Authorized Version. 


From the 77zmes. 

“Students of the Bible should be particu- 
larly grateful to (the Cambridge University 
Press) for having produced, with the able as- 
sistance of Dr Scrivener, a complete critical 
edition of the Authorized Version of the Eng- 
lish Bible, an edition such as, to use the words 
of the Editor, ‘would have been executed long 
ago had this version been nothing more than 
the greatest and best known of English clas- 
sics.’ Falling at a time when the formal revi- 
sion of this version has been undertaken by a 
distinguished company of scholars and divines, 
the publication of this edition must be con- 
sidered most opportune.” 

From the A theneum. 

‘Apart from its religious importance, the 
English Bible has the glory, which but few 
sister versions indeed can claim, of being the 
chief classic of the language, of having, in 
conjunction with Shakspeare, and in an im- 
measurable degree more than he, fixed the 
language beyond any possibility of important 
change. Thus the recent contributions to the 
literature of the subject, by such workers as 
Mr Francis Fry and Canon Westcott, appeal 
to a wide range of sympathies; and to these 
may now be added Dr Scrivener, well known 
for his labours in the cause of the Greek Testa- 
ment criticism, who has brought out, for the 


Crown 4to. gilt. 


215. 


Syndics of the Cambridge University Press, 
an edition of the English Bible, according to 
the text of 1611, revised by a comparison with 
later issues on principles stated by him in his 
Introduction. Here he enters at length into 
the history of the chief editions of the version, 
and of such features as the marginal notes, the 
use of italic type, and the changes of ortho- 
graphy, as well as into the most interesting 
question as to the original texts from which 
our translation is produced.” 


From the Methodist Recorder. 

‘“Yhis noble quarto of over 1300 pages is in 
every respect worthy of editor and publishers 
alike. The name of the Cambridge University 
Press is guarantee enough for its perfection in 
outward form, the name of the editor is equal 
guarantee for the worth and accuracy of its 
contents. Without question, it is the best 
Paragraph Bible ever published, and its re- 
duced price of a guinea brings it within reach 
of a large number of students.” 


From the Loxdon Quarterly Review. 
““The work is worthy in every respect of the 
editor’s fame, and of the Cambridge University 
Press. The noble English Version, to which 
our country and religion owe so much, was 
probably never presented before in so perfect a 
form.” 


THE CAMBRIDGE PARAGRAPH BIBLE. STUDENT'S 
EDITION, on good writing paper, with one column of print and wide 
margin to each page for MS. notes. This edition will be found of 


great use to those who are engaged in the task of Biblical criticism. 
Two Vols. Crown 4to. gilt. 315. 6d. 


THE AUTHORIZED EDITION OF CEE ENG 
BIBLE (1611), ITS SUBSEQUENT REPRINTS AND MO- 
DERN REPRESENTATIVES. Being the Introduction to the 
Cambridge Paragraph Bible (1873), re-edited with corrections and 
additions. By F. H. A: SCRIVENER; M.A., D.C.L., LL.D., Pre- 
bendary of Exeter and Vicar of Hendon. Crown 8vo. 7s. 6d. 


THE LECTIONARY GBIBLE, WITH APOCR YEH 


divided into Sections adapted to the Calendar and Tables of 
Lessons of 1871. Crown 8vo. 35. 6d. 





London: C. #. CLAY & SON, Cambridge University Press Warehouse , 
Ave Maria Lane. 


CAMBRIDGE UNIVERSITY PRESS BOOKS. 3 





BREVIARIUM AD USUM INSIGNIS ECCLESIAE 


SARUM. Juxta Editionem maximam pro CLAUDIO CHEVALLON 
ET FRANCISCO REGNAULT A.D. MDXXXI. in Alma Parisiorum 
Academia impressam: labore ac studio FRANCISCI PROCTER, 
A.M., ET CHRISTOPHORI WORDSWORTH, A.M. 

FASCICULUS I. In quo continentur KALENDARIUM, et ORDO 
TEMPORALIS sive PROPRIUM DE TEMPORE TOTIUS ANNI, una cum 
ordinali suo quod usitato vocabulo dicitur PICA SIVE DIRECTORIUM 


SACERDOTUM. Demy 8vo. 18s. 


_ ‘The value of this reprint is considerable to 
liturgical students, who will now be able to con- 
sult in their own libraries a work absolutely in- 
dispensable to a right understanding of the his- 
tory of the Prayer-Book, but which till now 
usually necessitated a visit to some public 
library, since the rarity of the volume made its 


cost prohibitory to all but a few. ... Messrs 
Procter and Wordsworth have discharged their 
editorial task with much care and judgment, 
though the conditions under which they have 
been working are such as to hide that fact from 
all but experts.” —Lzterary Churchman. 


FascicuLus II. In quo continentur PSALTERIUM, cum ordinario 
Officii totius hebdomadae juxta Horas Canonicas, et proprio Com- 
pletorii, LITANIA, COMMUNE SANCTORUM, ORDINARIUM MISSAE 


CUM CANONE ET XIII MIssIs, &c. &c. 


“Not only experts in liturgiology, but all 
persons interested in the history of the Anglican 
Book of Common Prayer, will be grateful to the 
Syndicate of the Cambridge University Press 
for forwarding the publication of the volume 
which bears the above title, and which has 
recently appeared under their auspices.””— 
Notes and Queries. 

_ ‘Cambridge has worthily taken the lead 
with the Breviary, which is of especial value 
for that part of the reform of the Prayer- Book 
which will fit it for the wants of our time.... 


Demy 8vo. 12s. 


For all persons of religious tastes the Breviary, 
with its mixture of Psalm and Anthem and 
Prayer and Hymn, all hanging one on the 
other, and connected into a harmonious whole, 
must be deeply interesting.”—Church Quar- 
terly Review. 

““The editors have done their work excel- 
lently, and deserve all praise for their labours 
in rendering what they justly call ‘this most 
interesting Service-book ἡ more readily access- 
ible to historical and liturgical students.”— 
Saturday Review. 


continetur PROPRIUM SANCTORUM 


MASCICULUS, ITT. ΤῊ quo. 
| Nearly ready. 


quod et sanctorale dicitur, una cum accentuario. 


GREEK AND? ENGLISH TESTAMENT, in» parallel 
Columns on the same page. Edited by J. SCHOLEFIELD, M.A. late 
Regius Professor of Greek in the University. Small Octavo. New 
Edition, with the Marginal References as arranged and revised by 
Dr SCRIVENER. Cloth, red edges. 75. 6a. 


GREEK AND ENGLISH TESTAMENT. THE STUv- 


DENT’S EDITION of the above, on /arge writing paper. Ato, 125. 


GREEK TESTAMENT, ex editione Stephani tertia, 1550. 
Small 8vo. 35. 6d. 


THE NEW TESTAMENT IN GREEK according to the 
text followed in the Authorised Version, with the Variations adopted 
in the Revised Version. Edited by F. H. A. SCRIVENER M.A., 
D.C.L., LL.D. Crown 8vo. 6s. Morocco boards or limp. 12s. 


THE PARALLEL NEW TESTAMENT GREEK AND 
ENGLISH, being the Authorised Version set forth in 1611 Arranged 
in Parallel Columns with the Revised Version of 1881, and with the 
original Greek, as edited by F. H. A. SCRIVENER, M.A., D.C.L., 
LL.D. Prebendary of Exeter and Vicar of Hendon. Crown 8vo, 
12s. 6a. The Revised Version ts the Foint Property of the Universt- 
ties of Cambridge and Oxford. 





London: C. Ἃ CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


ie 


4 PUBLICATIONS OF 





THE BOOK OF ECCLESIASTES, with Notes and In- 


troduction. 
Wells. Large Paper Edition. 


**No one can say that the Old Testament is 
a dull or worn-out subject after reading this 
singularly attractive and also instructive com- 
mentary. Its wealth of literary and historical 
illustration surpasses anything to which we can 


By the Very Rev. E. H. PLUMPTRE, D.D., Dean of 
Demy 8vo. 


7s. 6d. 


point in English exegesis of the Old Testa- 
ment; indeed, even Delitzsch, whose pride it 
is to leave no source of illustration unexplored, 
is far inferior on this head to Dr Plumptre.”— 
Academy, Sept. 10, 1881. 


THE, GOSPEL: ACCORDING, LO VST MAT Een 


Anglo-Saxon and Northumbrian Versions, synoptically arranged: 


with Collations of the best Manuscripts. 


and Archdeacon HARDWICK. 


By J. M. KEMBLE, M.A. 


Demy 4to. Ios. 
NEw EDITION. By the Rev. Professor SKEAT. 


[Lx the Press. 


THE GOSPEL ACCORDING TO ST MARK in-Angio- 
Saxon and Northumbrian Versions, synoptically arranged: with Col- 
lations exhibiting all the Readings of all the MSS. Edited by the 
Rev. Professor SKEAT, M.A. late Fellow of Christ’s College, and 
author of a Ma@so-GOTHIc Dictionary. Demy 4to. Ios. 


THE GOSPEL ACCORDING TO Si LUKE. unvoma 


with the preceding, by the same Editor. 


Demy 4to. Ios. 


fie (GOSPEEVACCORDING ΤΟ ΞΘ JOH Ne τα! !ϑητη 


with the preceding, by the same Editor. 


““The Gospel according to St Fohn, in 
Anglo-Saxon and Northumbrian Versions: 
Edited for the Syndics of the University 
Press, by the kev. Walter W. Skeat, M.A., 
Elrington and Bosworth Professor of Anglo- 
Saxon in the University of Cambridge, com- 
pletes an undertaking designed and com- 


Demy 4to. 10s. 


menced_ by that distinguished scholar, J. M. 
Kemble, some forty years ago. Of the par- 
ticular volume now before us, we can only say 
it is worthy of its two predecessors. We repeat 
that the service rendered to the study of Anglo- 
Saxon by this Synoptic collection cannot easily 
be overstated.” —Contemporary Keview. 


THE POINTED PRAYER BOOK, being the Book of 


Common Prayer with the Psalter or Psalms of David, pointed as 


they are to be sung or said in Churches. 


Royal 24mo. 15. 6d. 


The same in square 32mo. cloth. 6d. 


“The ‘Pointed Prayer Book’ deserves men- 
tion for the new and ingenious system on which 
the pointing has been marked, and still more 


for the terseness and clearness of the direc- 
tions given for using it.”—7zmwes. 


THE CAMBRIDGE PSALTER, for the use of Choirs and 


Organists. Specially adapted for Congregations in which the “ Cam- 
bridge Pointed Prayer Book” is used. Demy 8vo. cloth extra, 3s. 6d. 


cloth limp, cut flush. 25. 6d. 


THE PARAGRAPH PSALTER, arranged for themusesor 
Choirs by BROOKE Foss WEsTCOTT, D.D., Regius Professor of 


Divinity in the University of Cambridge. 
Cloth 1s. 


The same in royal 32mo. 


“The Paragraph Psalter exhibits all the 
care, thought, and learning that those acquaint- 
ed with the works of the Kegius Professor of 
Divinity at Cambridge would expect to find, 


Fcap. 4to. 55. 
Leather 1s. θα. 


and there is not a clergyman or organist in 
England who should be without this Psalter 


as a work of reference.” —Morning Post. 


THE MISSING FRAGMENT OF THE LATIN TRANS- 
LATION OF THE FOURTH BOOK OF EZRA, discovered, 
and edited with an Introduction and Notes, and a facsimile of the 
Ms., by ROBERT L. BENSLy, M.A., Reader in Hebrew, Gonville and 


Caius College, Cambridge. 

“Tt has been said of this book that it has 
added a new chapter to the Bible, and, startling 
as the statement may at first sight appear, it is 
no exaggeration of the actual fact, if by the 


Demy 4to. Ios. 


Bible we understand that of the larger size 


which contains the Apocrypha, and if the 
Second Book of Esdras can be fairly called a 
part of the Apocrypha.”—Saturday Review. 





Lonaon: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


THE CAMBRIDGE UNIVERSITY PRESS. 5 


THEOLOGY—(ANCIENT). 
THE GREEK LITURGIES. Chiefly from original Autho- 


rities. 


bridge. Crown 4to. 


By C. A. SWAINSON, D.D., Master of Christ’s College, Cam- 
Paper covers. 


155. 


foe PALESTINIAN MISHNA. By W. H. Lows, ΝΙΝ: 


Lecturer in Hebrew at Christ’s College, Cambridge. Royal 8vo. 21s. 


SAYINGS, OF THE, JEWISH FATHERS, comprisins 
Pirge Aboth and Pereq R. Meir in Hebrew and English, with Cri- 


tical and Illustrative Notes. 


By CHARLES TAYLOR, D.D. Master 


of St John’s College, Cambridge, and Honorary Fellow of King’s 


College, London. Demy 8vo. 


“The ‘Masseketh Aboth’ stands at the 
head of Hebrew non-canonical writings. It is 
of ancient date, claiming to contain the dicta 
of teachers who flourished from B.c. 200 to the 
same year of our era. ‘The precise time of its 
compilation in its present form is, of course, in 
doubt. Mr Taylor’s explanatory and illustra- 
tive commentary is very full and satisfactory.” 
— Spectator. 

ἜΤ we mistake not, this is the first precise 
translation into the English language, accom- 
panied by scholarly notes, of any portion of the 
‘Talmud. In other words, it is the first instance 
of that most valuable and neglected portion of 


IOS. 


Jewish literature being treated in the same 
way as a Greek classic in an ordinary critical 
edition. . . The Sayings of the Fewish Fathers 
may claim to be scholarly, and, moreover, of a 
scholarship unusually thorough and finished.” 
—Dublin University Magazine. 

“Α careful and thorough edition which does 
credit to English scholarship, of a short treatise 
from the Mishna, containing a series of sen- 
tences or maxims ascribed mostly to Jewish 
teachers immediately preceding, or immediately 
following the Christian era. . .”—Contempo- 
rary Review. 


PaiLOwOL, OF, MOPSUESTEA’S -COMMENTARY 
ON THE MINOR: EPISTLES OF 9. PAUL. The Latin Ver- 
sion with the Greek Fragments, edited from the MSS. with Notes 
and an Introduction, by H. B. SWETE, D.D., Rector of Ashdon, 
Essex, and late Fellow of Gonville and Caius College, Cambridge. 


In Two Volumes. 


Vol. I., containing the Introduction, with Fac- 


similes of the MSS., and the Commentary upon Galatians—Colos- 


sians. Demy 8vo. 12s. 


“ΤῊ dem oben verzeichneten Buche liegt 
uns die erste Halfte einer vollstandigen, ebenso 
sorgfaltig gearbeiteten wie schén ausgestat- 
teten Ausgabe des Commentars mit ausfiihr- 
lichen Prolegomena und reichhaltigen kritis- 
chen und erlauternden Anmerkungen vor.”— 
Literarisches Centralblatt. 

“Tt is the result of thorough, careful, and 
patient investigation of all the points bearing 
on the subject, and the results are presented 
with admirable good sense and modesty.”— 
Guardian. 

“Auf Grund dieser Quellen ist der Text 
bei Swete mit musterhafter Akribie herge- 
stellt. Aber auch sonst hat der Herausgeber 
mit unermiidlichem Fleisse und eingehend- 
ster Sachkenntniss sein Werk mit allen den- 
jenigen Zugaben ausgeriistet, welche bei einer 
solchen Text-Ausgabe nur irgend erwartet 
werden kénnen. ... Von den drei Haupt- 


handschriften . ,. sind vortreffliche photo- 
graphische Facsimile’s beigegeben, wie iiber- 
haupt das ganze Werk von der University 
Press zu Cambridge mit bekannter Eleganz 
ausgestattet ist.” —Theologische Literaturzei- 
tung. 

“ΤῸ is a hopeful sign, amid forebodings 
which arise about the theological learning of 
the Universities, that we have before us the 
first instalment of a thoroughly scientific and 
painstaking work, commenced at Cambridge 
and completed at a country rectory.”— Church 
Quarterly Review (Jan. 1881). 

““Hernn Swete’s Leistung ist eine so 
tiichtige dass wir das Werk in keinen besseren 
Handen wissen méchten, und mit den sich- 
ersten Erwartungen auf das Gelingen der 
Fortsetzung entgegen sehen.”—Gottingische 
gelehrte Anzeigen (Sept. 1881). 


VOLUME II., containing the Commentary on 1 Thessalonians— 


Philemon, Appendices and Indices. 


““Bine Ausgabe . . . fiir welche alle zugang- 
lichen Hiilfsmittel in musterhafter Weise be- 
niitzt wurden . . . eine reife Frucht siebenjahri- 
gen Fleisses.”— Theologische Literaturzeitung 
(Sept. 23, 1882). 


125. 


“Mit deiselben Sorgfalt bearbeitet die wir 
bei dem ersten Theile geriihmt haben,”— 
Literarisches Centralblatt (July 29, 1882). 


London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


6 PUBLICATIONS OF 





SANCTI IRENA] EPISCOPL LUGBDUNENSIS: libros 


quinque adversus Heereses, versione Latina cum Codicibus Claro- 
montano ac Arundeliano denuo collata, preemissa de placitis Gnos- 
ticorum prolusione, fragmenta necnon Greece, Syriace, Armeniace, 
commentatione perpetua et indicibus variis edidit W. WIGAN 
HARVEY, S.T.B. Collegii Regalis olim Socius. 2 Vols. Demy 8vo. 
18s. 


Ms MINUCIDPIFELICIS“OCPAVIUS? ihe text sem ly. 


revised from the original MS., with an English Commentary, 
Analysis, Introduction, and Copious Indices. Edited by H. A. 


HOLDEN, LL.D. late Fellow of Trinity College, Cambridge. Crown 
Svo; γ5: GZ. 
THEOPHILI . EPISCOPI' ANTTOCHENS TS erp rl 


TRES AD AUTOLYCUM edidit, Prolegomenis Versione Notulis 
Indicibus instruxit GULIELMUS GILSON HuUMPHRY, S.T.B. Collegii 
Sanctiss. Trin. apud Cantabrigienses quondam Socius. Post 8vo. 


So 


THEOPHYLACTI (IN  EVANGERIUM*S! MAT Piet 
COMMENTARIUS, edited by W. G. HuMPHRY, B.D. Prebendary 
of St Paul’s, late Fellow of Trinity College. Demy 8vo. 75. 6d. 


TERTULLIANUS DE CORONA, MILTUIS), DEVSPEC 
TACULIS, DE IDOLOLATRIA, with Analysis and English Notes, 
by GEORGE CURREY, D.D. Preacher at the Charter House, late 
Fellow and Tutor of St John’s College. Crown 8vo. 55. 


THEOLOGY—(ENGLISH). 


WORKS OF ISAAC BARROW, compared with the Ori- 
ginal MSS., enlarged with Materials hitherto unpublished. A new 
Edition, by A. NAPIER, M.A. of Trinity College, Vicar of Holkham, 
Norfolk. 9 Vols. Demy 8vo. £3. 35. 


TREATISE OF thr, POPES SUPREMACY. amen 
Discourse concerning the Unity of the Church, by Isaac BARROW. 
Demy 8vo. 75. 6d. 


PEARSON'S, EXPOSIDION “OF THE “CREED edited 
by TEMPLE CHEVALLIER, B.D. late Fellow and Tutor of St Catha- 
rine’s College, Cambridge. New Edition. Revised by R. Sinker, 
B.D., Librarian of Trinity College. Demy 8vo. 12s. 


“.Α new edition of Bishop Pearson’s famous 
work Ox the Creed has just been issued by the 
Cambridge University Press. It is the well- 
known edition of Temple Chevallier, thoroughly 
overhauled by the Rev. R. Sinker, of Trinity 
College. The whole text and notes have been 
most carefully examined and corrected, and 
special pains have been taken to verify the al- 
most innumerable references. These have been 
more clearly and accurately given in very many 


places, and the citations themselves have been 
adapted to the best and newest texts of the 
several authors—texts which have undergone 
vast improvements within the last two centu- 
ries. The Indices have also been revised and 
enlarged...... Altogether this appears to be the 
most complete and convenient edition as yet 
published of a work which has long been re- 
cognised in all quarters as a standard one.”— 
Guardian. 


London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


THE CAMBRIDGE UNIVERSITY PRESS. 7 





AN ANALYSIS 


OF), THE, EXPOSITION ΘΕ ΠΗ 


CREED written by the Right Rev. JOHN PEARSON, D.D. late Lord 
Bishop of Chester, by W. H. MILL, D.D. late Regius Professor of 


Hebrew in the University of Cambridge. 


Demy 8vo. 5s. 


WHEATLY ON THE COMMON PRAYER, gdited by 
G. E. CORRIE, D.D. late Master of Jesus College, Examining Chaplain 


to the late Lord Bishop of Ely. Demy 8vo. 


5. ΘΩ͂. 


CAESAR’ MORGAN’S ἹἸΝΝΕΞΤΙΘΑΤΙΟΝΕ ΘΕ THE 
TRINITY OF PLATO, and of Philo Judzeus, and of the effects 
which an attachment to their writings had upon the principles and 
reasonings of the Fathers of the Christian Church. Revised by H. A. 
HOLDEN, LL.D., formerly Fellow of Trinity College, Cambridge. 


Crown 8vo. 4s. 


TWO FORMS OF PRAYER OF THE TME OF QUEEN 
ELIZABETH. Now First Reprinted. Demy 8vo. 6d. 


ΚΕ From ‘ Collections and Notes’ 1867— 1876, 
by W. Carew Hazlitt (p. 340), we learn that— 
“A very remarkable volume, in the original 
vellum cover, and containing 25 Forms of 
Prayer of the reign of Elizabeth, each with the 
autograph of Humphrey Dyson, has lately fallen 
into the hands of my friend Mr H. Pyne. It is 
mentioned specially in the Preface to the Par- 


ker Society’s volume of Occasional Forms of 
Prayer, but it had been lost sight of for 200 
years.’ By the kindness of the present pos- 
sessor of this valuable volume, containing in all 
25 distinct publications, I am enabled to re- 
print in the following pages the two Forms 
of Prayer supposed to have been lost,”—ZAx- 
tract from the PREFACE, 


SELECT DISCOURSES, by JOH® SMITH, late Fellow of 


Queens’ College, Cambridge. 
Professor of Arabic. 


““The ‘Select Discourses’ of John Smith, 
collected and published from his papers after 
his death, are, in my opinion, much the most 
considerable work left to us by this Cambridge 
School [the Cambridge Platonists]. They have 
a right to a place in English literary history.” 
—Mr MarttTHew ARNOLD, in the Contenzpo- 
rary Review. 

“Of all the products of the Cambridge 
School, the ‘Select Discourses’ are perhaps 
the highest, as they are the most accessible 
and the most widely appreciated...and indeed 
no spiritually thoughtful mind can read ¢hem 
unmoved. They carry us so directly into an 
atmosphere of divine philosophy, luminous 


Royal 8vo. 


Edited by H. G. WILLIAMS, B.D. late 


75. 6a, 


with the richest lights of meditative genius... 
He was one of those rare thinkers in whom 
largeness of view, and depth, and wealth of 
poetic and speculative insight, only served to 
evoke more fully the religious spirit, and while 
he drew the mould of his thought from Plotinus, 
he vivified the substance of it from St Paul.”— 
Principal Tuttocu, Aational Theology in 
England in the 17th Century. 

““We may instance Mr Henry Griffin Wil- 
liams’s revised edition of Mr John Smith’s 
*Select Discourses,’ which have won Mr 
Matthew Arnold’s admiration, as an example 
of worthy work for an University Press to 
undertake.” — 77mzes. 


THE HOMILIES, with Various Readings, and the Quo- 


tations from the Fathers given at length in the Original Languages. 


Edited by G. E. CoRRIE, D.D. late Master of Jesus College. 


8vo. 7s. 6d. 


Demy 


DE OBLIGATIONECONSCIENTIA PRAELECTIONES 


decem Oxonii in Schola Theologica habite a ROBERTO SANDERSON, 


SS. Theologiz ibidem Professore Regio. 


With English Notes, 


including an abridged Translation, by W. WHEWELL, D.D. late 


Master of Trinity College. 


Demy 8vo. 


75. 6d. 


ARCHBISHOP USHER’S ANSWER TO A JESUIT, 
with other Tractson Popery. Edited by J. SCHOLEFIELD, M.A. late 
Regius Professor of Greek in the University. Demy 8vo. 75. 6d. 





London: C. 7. CLAY & SON, Cambridge University Press Warehouse, 
Ave Maria Lane. 


8 PUBLICATIONS OF 





WILSON’S ILLUSTRATION OF THE METHOD OF 


explaining the New Testament, by the early opinions of Jews and 


Christians concerning Christ. 


Edited by T. TurToN, D.D. late 
Lord Bishop of Ely. Demy 8vo. 


5S. 


LECTURES ON DIVINITY delivered in the University 
of Cambridge, by JOHN HEy, D.D. Third Edition, revised by T. 


TURTON, D.D. late Lord Bishop of Ely. 


2vols. Demy 8vo. 155. 





ARABIC, SANSKRIT AND SYRIAC, &c. 


EOEMS @F "BEHA ED DIN ZOHEIR “OP EGYET: 
With a Metrical Translation, Notes and Introduction, by E. H. 
PALMER, M.A., Barrister-at-Law of the Middle Temple, late Lord 
Almoner’s Professor of Arabic, formerly Fellow of St John’s College, 


Cambridge. 
Vol. 1. 


‘““We have no hesitation in saying that in 
both Prof. Palmer has made an addition to Ori- 
ental literature for which scholars should be 
grateful; and that, while his knowledge of 
Arabic is a sufficient guarantee for his mastery 
of the original, his English compositions are 
distinguished by versatility, command of lan- 
guage, rhythmical cadence, and, as we have 


2 vols, Crown 4to. 


The ARABIC TEXT. 
Vol. I]. ENGLISH TRANSLATION. 


Ios. 6d.; cloth extra. 155. 
TOS: 0245) Clothyextrasg iss. 


remarked, by not unskilful imitations of the 
styles of several of our own favourite poets, 
living and dead.”—Saturday Review. 

“This sumptuous edition of the poems of 
Beha-ed-din Zoheir is a very welcome addition 
to the small series of Eastern poets accessible 
to readers who are not Orientalists.”—Aca- 
demy. 


THE CHRONIGEE OF JOSHUA THE STYLITE, com- 


posed in Syriac A.D. 507 with an English translation and notes, by 


W. WRIGHT, LL.D., Professor of Arabic. 


“Die lehrreiche kleine Chronik Josuas hat 
nach Assemani und Martin in Wright einen 
dritten Bearbeiter gefunden, der sich um die 
Emendation des Textes wie um die Erklarung 
der Realien wesentlich verdient gemacht hat 
... Ws. Josua-Ausgabe ist eine sehr dankens- 
werte Gabe und besonders empfehlenswert als 


Demy 8vo. Ios. 6d. 


ein Lehrmittel fiir den syrischen Unterricht ; es 
erscheint auch gerade zur rechten Zeit, da die 
zweite Ausgabe von Roedigers syrischer Chres- 
tomathie im Buchhandel vollstandig vergriffen 
und diejenige von Kirsch-Bernstein nur noch 
in wenigen Exemplaren vorhanden _ist.”— 
Deutsche Litteraturzeitung. 


KALIZAH AND DIMNAHR OR, THE BABLES: OF 
BIDPAI; being an account of their literary history, together with 
an English Translation of the same, with Notes, by I. G. N. KEITH- 
FALCONER, M.A., Trinity College, formerly Tyrwhitt’s Hebrew 


Scholar. Demy 8vo. 75. 6d. 


NALOPAKHYAREAM, ΘΚ ΤΉΝ TALE (OP NALA 
containing the Sanskrit Text in Roman Characters, followed by a 
Vocabulary in which each word is placed under its root, with refer- 
ences to derived words in Cognate Languages, and a sketch of 


Sanskrit Grammar. 


By the late Rev. THOMAS JARRETT, M.A. 
Trinity College, Regius Professor of Hebrew. 


Demy 8vo. Ios. 


NOTES..ON THE: GALE. @&N ALA, ‘for the πΞΕ ΟΝ 
Classical Students, by J. PEILE, Litt. D., Fellow and Tutor of 


Christ’s College. Demy 8vo. 


125. 


CATALOGUE. ,OF WHE BURDHEST ΘΑ Ν ΞΕ ΤΗΣ 


MANUSCRIPTS in the University Library, Cambridge. 


Edited 


by C. BENDALL, M.A., Fellow of Gonville and Caius College. Demy 


SVON Las: 


‘Tt is unnecessary to state how the com- 
pilation of the present catalogue came to be 
placed in Mr Bendall’s hands; from the cha- 
racter of his work it is evident the selection 
was judicious, and we may fairly congratulate 


those concerned in it on the result... Mr Ben- 
dall has entitled himself to the thanks of all 
Oriental scholars, and we hope he may have 
before him a long course of successful labour in 
the field he has chosen.” —A thene@um. 


London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


THE CAMBRIDGE UNIVERSITY PRESS. 





GREEK AND LATIN CLASSICS, &c. 
SOPHOCLES: The Plays and Fragments, with Critical 


Notes, Commentary, and Translation in English Prose, by R. C. 
JEsB, Litt.D., LL.D., Professor of Greek in the University of Glasgow. 


Part I. Oedipus Tyrannus. 
Part II. Oedipus Coloneus. 


“ΟΥ̓ his explanatory and critical notes we 
can only speak with admiration. Thorough 
scholarship combines with taste, erudition, and 
boundless industry to make this first volume a 
pattern of editing. The work is made com- 
plete by a prose translation, upon pages alter- 
nating with the text, of which we may say 
shortly that it displays sound judgment and 
taste, without sacrificing precision to poetry of 
expression.”— The Times. 

““This larger edition he has deferred these 
many years for reasons which he has given in 
his preface, and which we accept with entire 
satisfaction, as we have now the first portion 
of a work composed in the fulness of his powers 
and with all the resources of fine erudition and 
laboriously earned experience...We will confi- 
dently aver, then, that the edition is neither 
tedious nor long; for we get in one compact 
volume such a cyclopedia of instruction, such 
a variety of helps to the full comprehension of 
the poet, as not so many years ago would have 
needed a small library, and all this instruction 
and assistance given, not in a dull and pedantic 
way, but in a style of singular clearness and 


AESCHYLI FABULAE.—IKETIAE> 
MEDICEO MENDOSE SCRIPTAE EX VV. DD. 


LIBRO 


Demy 8vo. 155. 


[Mearly ready. 


vivacity. In fact, one might take this edition 
with him on a journey, and, without any other 
help whatever, acquire with comfort and de- 
light a thorough acquaintance with the noblest 
production of, perhaps, the most difficult of all 
Greek poets—the most difficult, yet possessed 
at the same time of an immortal charm for one 
who has mastered him, as Mr Jebb has, and 
can feel so subtly perfection of form and lan- 
guage...We await with lively expectation the 
continuation, and completion of Mr Jebb’s 
great task, and it is a fortunate thing that his 
power of work seems to be as great as the style 
is happy in which the work is done.’”—7he 
Atheneum. 

**An edition which marks a definite ad- 
vance, which is whole in itself, and brings a 
mass of solid and well-wrought material such 
as future constructors will desire to adapt. is 
definitive in the only applicable sense of the 
term, and such is the edition of Professor Jebb. 
No man is better fitted to express in relation to 
Sophocles the mind of the present generation,” 
—The Saturday Review. 


XOH®OPO! IN 


CONIECTURIS EMENDATIUS EDITAE cum Scholiis Graecis 
et brevi adnotatione critica, curante F. A. PALEY, M.A., LL.D. 


Demy 8vo. 75. 6d. 


THE AGAMEMNON OF AESCHYLUS. With a Trans- 
lation in English Rhythm, and Notes Critical and Explanatory. 
New Edition Revised. By BENJAMIN HALL KENNEDY, D.D., 
Regius Professor of Greek. Crown 8vo. 6s. 


“One of the best editions of the masterpiece 
of Greek tragedy.” —A theneum. 
“Tt is needless to multiply proofs of the 


value of this volume alike to the poetical 
translator, the critical scholar, and the ethical 
student.”—Saturday Review. 


THE THEATETUS OF PLATO with a Translation and 


Notes by the same Editor. 


Crown 8vo. 


ARISTOTLE.—IIEPI WYTXH2. 


75. 6a. 


ARTS TOTER DS Psy - 


CHOLOGY, in Greek and English, with Introduction and Notes, 
by EDWIN WALLACE, M.A., late Fellow and Tutor of Worcester 


College, Oxford. Demy 8vo. 

‘“The notes are exactly what such notes 
ought to be,—helps to the student, not mere 
displays of learning, By far the more valuable 
parts of the notes are neither critical nor lite- 
rary, but philosophical and expository of the 
thought, and of the connection of thought, in 
the treatise itself. In this relation the notes are 
invaluable. Of the translation, it may be said 
that an English reader may fairly master by 
means of it this great treatise of Aristotle.”— 
Spectator. 


ARISTOTLE.—.@EPI ΔΙΠΞΚΑΙΌΣΥΝΗΣ. 


18s, 


“Wallace’s Bearbeitung der Aristotelischen 
Psychologie ist das Werk eines denkenden und 
in allen Schriften des Aristoteles und gréssten- 
teils auch in der neueren Litteratur zu densel- 
ben belesenen Mannes... Der schwachste 
Teil der Arbeit ist der kritische... Aber in 
allen diesen Dingen liegt auch nach der Ab- 
sicht des Verfassers nicht der Schwerpunkt 
seiner Arbeit, sondern.”—Prof. Susemihl in 
Philologische Wochenschrift. 


THE. Bee 


BOOK OF THE NICOMACHEAN ETHICS OF ARISTOTLE. 
Edited by HENRY JACKSON, Litt. D., Fellow of Trinity College, 


Cambridge. Demy 8vo. 6s. 
“Tt is not too much to say that some of the 
points he discusses have never had so much 
light thrown upon them before. . . . Scholars 


will hope that this is not the only portion of 
the Aristotelian writings which he is likely to 
edit.”—A theneum. 





London: C.F. 


AY & SON, Cambridge University Press Warehouse, 


Ave Maria Lane. 


IO PUBLICATIONS OF 





ARISTOTLE. THE RHETORIC. With a Commentary 


by the late E. M. CopE, Fellow of Trinity College, Cambridge, re- 
vised and edited by J. E.Sanpys, M.A. With a biographical Memoir 


by the late H. A. J. MUNRO, Litt. D. 


3 Vols., Demy 8vo. Now 


reduced to 21s. (originally published at 315. 6a.) 


““This work is in many ways creditable to the 
University of Cambridge. Ifan English student 
wishes to have a full conception of what is con- 
tained in the RAezoric of Aristotle, to Mr Cope’s 
edition he must go.”—Academy. 


τ SEUEETION “OF GREEK ENSERIELIONS; 


““Mr Sandys has performed his arduous 
duties with marked ability and admirable tact. 
on In every part of his work—revising, 
supplementing, and completing—he has done 
exceedingly well.”—Z xaminer. 


with 


Introductions and Annotations by E. S. ROBERTS, M.A., Fellow 


and Tutor of Gonville and Caius College. 


[Lua the Press. 


ΡΝ ΟῚ ΒΝ AND PYTHIAN ODES? With. 


Notes Explanatory and Critical, 
Edited by C. A. M. FENNELL, Litt. D., 
95. 


Essays. 


Jesus College. Crown 8vo. 

“*Mr Fennell deserves the thanks of all clas- 
sical students for his careful and scholarly edi- 
tion of the Olympian and Pythian odes. He 
brings to his task the necessary enthusiasm for 
his author, great industry, a sound judgment, 
and, in particular, copious and minute learning 


THE ISTHRAN “AND 


Editor. Crown 8vo. 9s. 
. As a handy and instructive edition of 
a difficult classic no work of recent years sur- 
passes Mr Fennell’s ‘ Pindar.’”—A theneumne. 
“This work is in no way inferior to 
the previous volume. The commentary affords 





“ 


Introductions and Introductory 
late Fellow of 


in comparative philology.”—A theneum. 

**Considered simply as a contribution to the 
study and criticism of Pindar, Mr Fennell’s 
edition is a work of great merit.”—Saturday 
Review. 


NEMEAN ODES. By the same 


valuable help to the study of the most difficult 
of Greek authors, and is enriched with notes 
on points of scholarship and etymology which 
could only have been written by a scholar of 
very high attainments.” —Saturday Review. 


PRIVATE ORATIONS OF DEMOSTHENES, with In- 
troductions and English Notes, by F. A. PALEY, M.A. Editor of 
Aeschylus, etc. and J. E. SANDys, M.A. Fellow and Tutor of St John’s 
College, and Public Orator in the University of Cambridge. 


ParT I. 


“Mr Paley’s scholarship is sound and 
accurate, his experience of editing wide, and 
if he is content to devote his learning and 
abilities to the production of such manuals 
as these, they will be received with gratitude 
throughout the higher schools of the country. 
Mr Sandys is deeply read in the German 


Part II. 


tum, Cononem, Calliclem. 

“ΤῈ is long since we have come upon a work 
evincing more pains, scholarship, and varied 
research and illustration than Mr Sandys’s 
contribution to the ‘ Private Orations of De- 


Pro Phormione, Contra Stephanum I. 11. ; 
Crown 8vo. 


Contra Phormionem, Lacritum, Pantaenetum, Boeotum 
de Nomine, Boeotum de Dote, Dionysodorum. 


Crown 8vo. 6s. 
literature which bears upon his author, and 
the elucidation of matters of daily life, in the 
delineation of which Demosthenes is so rich, 
obtains full justice at his hands. .. . We 
hope this edition may lead the way to a more 
general study of these speeches in schools 
than has hitherto been possible.’ ’"— Academy. 


; Nicostra- 
75. 6a. 
mosthenes ’’— Saturday Review. 

. the edition reflects credit on 


Cambridge’ scholarship, and ought to be ex- 
tensively used, ”_ Atheneum. 


DEMOSTHENES, AiGAINSIE® ANDROTION] AND 
AGAINST TIMOCRATES, with Introductions and English Com- 
mentary, by WILLIAM WAYTE, M.A., late Professor of Greek, Uni- 


versity College, London. 
‘¢These speeches are highly interesting, as 
illustrating Attic Law, as that law was in- 
fluenced by the exigences of politics. . . As 
vigorous examples of the great orator’s style, 
they are worthy of all admiration; and they 
have the advantage—not inconsiderable when 
the actual attainments of the average school- 
boy are considered—of having an easily com- 


Crown 8vo. 


75. 6d. 


prehended subject matter... . Besides a most 
lucid and interesting introduction, Mr Wayte 
has given the student effective help in his 
running commentary. We may note, as being 
so well managed as to form a very valuable 
part of the exegesis, the summaries given with 
every two or three sections throughout the 
speech.”—Sfectator, 


PLATO’S PHDO, literally translated, by the late E. M. 
CopPE, Fellow of Trinity College, Cambridge. revised by HENRY 


JACKSON, Litt. D., Fellow of Trinity College. 


Demy 8vo. 5s. 





London : 


C.F. CLAY & Son, Cambridge University Press Warehouse, 


Ave Maria Lane. 


THE CAMBRIDGE UNIVERSITY PRESS. ΤΙ 





ΝΕ ΡΞ OF GREEKCOINS: ΒΥ PERCY GARDNER, 
Litt. D., F.S.A., Disney Professor of Archzology. With 16 Autotype 
plates, containing photographs of Coins of all parts of the Greek World. 


Impl. 4to. Cloth extra, £1. 11s. 6¢.; Roxburgh (Morocco back), £2. 2s. 


‘* Professor Gardner’s book is written with 
such lucidity and in a manner so straightfor- 
ward that it may well win converts, and it may 
be distinctly recommended to that omnivorous 
class of readers—‘men in the schools.’ The his- 
tory of ancient coins is so interwoven with and 
so vividly illustrates the history of ancient States, 
that students of Thucydides and Herodotus can- 
not afford to neglect Professor Gardner’s intro- 
duction to Hellenic numismatics.”—Saturday 
Review, 

“The Types of Greek Coins’ is a work which 


is less purely and dryly scientific. Neverthe- 
less, it takes high rank as proceeding upon a 
truly scientific basis at the same time that it 
treats the subject of numismatics in an attrac- 
tive style and is elegant enough to justify its 
appearance in the drawing-room .... Six- 
teen autotype plates reproduce with marvellous 
reality more than six hundred types of picked 
specimens of coins in every style, from the 
cabinets of the British Museum and other col- 
lections.—A theneum. 


THE BACCHAE OF EURIPIDES. With Introduction, 
Critical Notes, and Archzological Illustrations, by J. E. SaNDys, 
M.A., Fellow and Tutor of St John’s College, Cambridge, and Public 


Orator. 

“*Of the present edition of the Bacche by Mr 
Sandys we may safely say that never before has 
a Greek play, in England at least, had fuller 
justice done to its criticism, interpretation, 
and archeological illustration, whether for the 
young student or the more advanced scholar. 
The Cambridge Public Orator may be said to 
have taken the lead in issuing a complete edi- 
tion of a Greek play, which is destined perhaps 
to gain redoubled favour now that the study of 
ancient monuments has been applied to its il- 
lustration.”—Saturday Review. 

“The volume is interspersed with well- 
executed woodcuts, and its general attractive- 
ness of form reflects great credit on the Uni- 
versity Press. In the notes Mr Sandys has more 
than sustained his well-earned reputation as a 
careful and learned editor, and shows consider- 


New and Enlarged Edition. 


Crown 8vo. 125. 6d. 

able advance in freedom and lightness of style. 
. . . Under such circumstances it is superfluous 
to say that for the purposes of teachers and ad- 
vanced students this handsome edition far sur- 
passes all its predecessors.” —A theneum. 

“Tt has not, like so many such books, been 
hastily produced to meet the momentary need 
of some particular examination ; but it has em- 
ployed for some years the labour and thought 
of a highly finished scholar, whose aim seems 
to have been that his book should go forth totus 
teres atgue rotundus, armed at all points with 
all that may throw light upon its subject. The 
result is a work which will not only assist the 
schoolboy or undergraduate in his tasks, but 
will adorn the library of the scholar.”—The 
Guardian. 


ESSAYS ON TEE ART OF BAIEIDIAS. By C. Waep- 
STEIN, M.A., Phil. D., Reader in Classical Archzology in the Uni- 
versity of Cambridge. Royal 8vo. With Illustrations. 3os. 


M. TULLY GClGERONIS ΡΜ. BRUTUM ΘΕ ΘΕ: 
A revised text edited with Introductory Essays and with critical 
and explanatory notes, by J. E. SANDys, M.A., Fellow and Tutor of 
St John’s College, and Public Orator. Demy 8vo. 16s. 


M. TULLIVCICERONE DE BHINIBUS BONORUM 
ET MALORUM LIBRI QUINQUE. The text revised and 
explained ; With a Translation by JAMES 5. REID, Litt. D., Fellow 
and Tutor of Gonville and Caius College. 3 Vols. [Jn the Press. 

VoL. III. Containing the Translation. Demy 8vo. 8s. 


M. DT. “Gre ERONISMDE OBFICIIS, WEBRI «TRES, 
with Marginal Analysis, an English Commentary, and copious 
Indices, by H. A. HOLDEN, LL.D., late Fellow of Trinity College, 
Cambridge. Fifth Edition. Crown 8vo. 9s. 


‘Dr Holden has issued an edition of what assumed after two most thorough revisions, 
is perhaps the easiest and most popular of leaves little or nothing to be desired in the full- 
Cicero’s philosophical works, the de O/ficizs, ness and accuracy of its treatment alike of the 
which, especially in the form which it has now matter and the language.” —Academy. 


M.-TVELI CICERMNIS PRO C RABIRIO [PERDVEL- 
LIONIS REO] ORATIO AD QVIRITES With Notes Introduc- 
tion and Appendices by W E HEITLAND MA, Fellow and Lecturer 
of St John’s College, Cambridge. Demy 8vo. 7s. 6d. 





London: (. 7. CLAY & SON, Canibridge University Press Warehouse, 
Ave Maria Lane. 


T—6 


ΤΣ PUBLICATIONS OF 


Mi TUL . CICERONIS) DE 4 NATURA DEORUM 
Libri Tres, with Introduction and Commentary by JOSEPH B. 
Mayor, M.A., late Professor of Moral Philosophy at King’s Col- 
lege, London, together with a new collation of several of the English 


MSS. by J. H. SWAINSON, M.A. 
ΜΟΙ ΤΙΣ 


Vol. Μ΄ Demy 8vo. tos. 6d. 


“© Such editions as that of which Prof. Mayor 
has given us the first instalment will doubtless 
do much to remedy this undeserved neglect. It 
is one on which great pains and much learning 
have evidently been expended, and is in every 


12s. 6d. Vols alee: 


way admirably suited to meet the needs of the 
student .. . The notes of the editor are all that 
could be expected from his well-known learn- 
ing and scholarship.” —Academy. 


By VERGILI MARONIS OPERA. cum Prolegomenis 


et Commentario Critico pro Syndicis Preli Academici edidit BEN- 
JAMIN HALL KENNEDY, S.T.P., Graecae Linguae Professor Regius, 


Extra Feap. 8vo. 55. 





MATHEMATICS, PHYSICAL SCIENCH, &c. 


MAREEMASICAL AND PHYSICAL PAPERS, by, 
Sir W. THomsoN, LL.D., D.C.L., F.R.S., Professor of Natural Phi- 


losophy in the University of Glasgow. 
Scientific Periodicals from May 1841, to the present time. 
155. 


Demy 8vo. 18s. ‘Vora: 


“‘ Wherever exact science has found a fol- 
lower Sir William Thomson’s name is known as 
a leader anda master. Fora space of 40 years 
each of his successive contributions to know- 
ledge in the domain of experimental and mathe- 
matical physics has been recognized as marking 
a stage in the progress of the subject. But, un- 
happily for the mere learner, he is no writer of 
text-books. His eager fertility overflows into 
the nearest available journal . . . The papers in 
this volume deal largely with the subject of the 
dynamics of heat. They begin with two or 
three articles which were in part written at the 
age of 17, before the author had commenced 
residence as an undergraduate in Cambridge.” 


MATHEMATICAL AND 


Collected from different 
Vol. I. 


[Volume III. x the Press. 
—The Times. 

‘“We are convinced that nothing has had a 
greater effect on the progress of the theories of 
electricity and magnetism during the last ten 
years than the publication of Sir W. Thomson’s 
reprint of papers on electrostatics and magnet- 
ism, and we believe that the present volume is 
destined in no less degree to further the ad- 
vancement of physical science. We owe the 
modern dynamical theory of heat almost wholly 
to Joule and Thomson, and Clausius and Ran- 
kine, and we have here collected together the 
whole of Thomson’s investigations on this sub- 
ject, together with the papers published jointly 
by himself and Joule.”—Glasgow Herald. 


BAY SICAL ΡΘΕ 


GEORGE GABRIEL STOKES, M.A., D.C.L., LL.D., F.R.S., Fellow of 
Pembroke College, and Lucasian Professor of Mathematics in the 
University of Cambridge. Reprinted from the Original Journals and 


Transactions, with Additional Notes by the Author. 


Svo: ΤΡ Vol IU Iss. 

“©The volume of Professor Stokes’s papers 
contains much more than his hydrodynamical 
papers. The undulatory theory of light is 
treated, and the difficulties connected with its 
application to certain phenomena, such as aber- 
ration, are carefully examined and resolved. 
Such difficulties are commonly passed over with 
scant notice in the text-books... Those to 
whom difficulties like these are real stumbling- 
blocks will still turn for enlightenment to Pro- 
fessor Stokes’s old, but still fresh and still 


Vol. I. Demy 
[Volume III. 71 the Press. 


necessary, dissertations. There nothing is 
slurred over, nothing extenuated. We learn 
exactly the weaknesses of the theory, and 
the direction in which the completer theory of 
the future must be sought for. The same spirit 
pervades the papers on pure mathematics which 
are included in the volume. They have a severe 
accuracy of style which well befits the subtle 
nature of the subjects, and inspires the com- 
pletest confidence in theirauthor.” —7%e Times. 


THE SCIENTIFIC ΒΡ κί ΤῊΝ VADEVPROE, 
J. CLERK MAXWELL. Edited by W. Ὁ. Niven, M.A. In 2 vols. 


Royal 4to. 


; [Lx the Press. 


A HISTORY OF THERM ATHEBA THEAL THEORY 


OF ELASTICITY, from Galilei to the present time. 


By the late 


I. TODHUNTER, D.Sc., F.R.S., edited and completed by KARL 


PEARSON, M.A. 


[Jn the Press. 





London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


THE CAMBRIDGE UNIVERSITY PRESS. 13 





oo) PRE ATISEWONANATURALY PHILOSOPHY: + By 
Sir W. THOMSON, LL.D., D.C.L., F.R.S., Professor of Natural 
Philosophy in the University of Glasgow, and P. G. TAIT, M.A., 
Professor of Natural Philosophy in the University of Edinburgh. 
Part I. Demy 8vo. 16s. Part II. Demy 8vo. 18s. 


“Tn this, the second edition, we notice a _— form within the time at our disposal would be 
large amount of new matter, the importance of utterly inadequate.” —Nature. 
which is such that any opinion which we could 


EEEMENTS OF NALTURAL PHILOSOPHY.” By -Pro- 
fessors Sir W. THOMSON and P. G. Tait. Part I. Demy 8vo. 
Second Edition. 9s. 

ΘΙ ἘΞ Or GREKK MATHE MAT les: 
By J. Gow, Litt.D., Fellow of Trinity College. Demy 8vo. tos. 6d. 

Po ha) Nadel ΠΠῚῚ DEE ORKY. cOe plbiaeh Fi iavliles 
nants and their applications in Analysis and Geometry, by R. F. 
Scott, M.A., Fellow of St John’s College, Cambridge. Demy 8vo. 


ΤΩ τ. 
“‘This able and comprehensive treatise will searches on this subject which have hitherto 
be welcomed by the student as bringing within been for the most part inaccessible to him.””— 
his reach the results of many important re- Atheneum. 


HYDRODYNAMICS, a Treatise on the Mathematical 
Theory of the Motion of Fluids, by HORACE LAMB, M.A., formerly 
Fellow of Trinity College, Cambridge. Demy 8vo. 12s. 


SA ECANADVY RICA THEORY ‘OF HEAT) by JOSEPH 
FOURIER. Translated, with Notes, by A. FREEMAN, M.A., Fellow 
of St John’s College, Cambridge. Demy 8vo. 16s. 


DIOPEPANROs OF ALEXANDRIA: a Study in, the 
History of Greek Algebra. By T. L. HEaTH, B.A., Fellow of 
Trinity College, Cambridge. Demy 8vo. 75. 6d. 


Pie swe δ δ ΠΕ RESEARCHES OF THE. Honour- 
able HENRY CAVENDISH, F.R.S. Written between 1771 and 1781. 
Edited from the original manuscripts in the possession of the Duke 
of Devonshire, K.G., by the late J. CLERK MAXWELL, F.R.S. 
Demy 8vo. 185. 


“‘Every department of editorial duty ap- faction to Prof. Maxwell to see this goodly 
pears to have been most conscientiously per- volume completed before his life’s work was 
formed ; and it must have been no small satis- done.” —A theneum. 


ANP ELEMENTARY EREATISE, on QUATERNIONS. 
By P. ἃ. TaiT, M.A., Professor of Natural Philosophy in the Uni- 
versity of Edinburgh. Second Edition. Demy 8vo. 145. 


THE MATHEMATICAL-~ WORKS OF SAAC BAR- 
ROW, D.D. Edited by W. WHEWELL, D.D. Demy 8vo. 7s. 6d. 


Nee LEME TL Oo he ΠΡ PAE ORTESOF 
CAPILLARY ACTION by FRANcIS BASHFORTH, B.D., and 
J. Gs ADAMSSVLALSE-R:S. Demy 4to. τ τῇ 


NOSES ON - OQUAERTITATIVE ANAEYSIS. Concise and 
Explanatory. By H. J. H. FENTON, M.A., F.I.C., F.C.S., Demon- 
strator of Chemistry in the University of Cambridge. Cr. 4to. 75. 6d. 


Pei bio ON tb PHYSIOLOGY OF PLANTS, 
by 5. H. VINEs, M.A., Fellow of Christ’s College. [early ready. 


COUNTERPOINT. A Practical Course of Study, by Pro- 
fessor Sir ἃ. A. MACFARREN, M.A., Mus. Doc. Fifth Edition, 
revised. Demy 4to. 7s. 6d. 


London: C.F. CLAY & SON, Cambridge University Press Warehouse, 
Ave Maria Lane. 


[4 PUBLICATIONS OF 








ACT REATISE: ON) THE GENERA ESPRINCIPERS OF 
CHEMISTRY, by M. M. Pattison Murr, M.A., Fellow and Pre- 


lector in Chemistry of Gonville and Caius College. 


“Properly to review this excellent book on 
philosophical chemistry 1 shouid have to ask 
for half-a-dozen pages of the Academy. To 
give a notion of its scope and of its treatment 
of the important topics discussed in its 470 
pages, 1 might quote the Preface in its en- 
tirety, and give a précis of the table of con- 
tents... The value of the book as a digest of 
the historical dev elopments of chemical thought 
is immense.” —Academzy. 

‘* Theoretical Chemistry has moved so rapidly 
of late years that most of our ordinary text 
books have been left far behind. German 
students, to be sure, possess an excellent guide 
to the present state of the science in ‘Die 
Modernen Theorien der Chemie’ of Prof. 
Lothar Meyer; but in this country the student 


Demy 8vo. I5s. 
Dr Tilden’s ‘ Introduction to Chemical Philo- 
sophy’, an admirable book in its way, but rather 
slender. Mr Pattison Muir having aimed ata 
more comprehensive scheme, has produced a 
systematic treatise on the principles of chemical 
philosophy which stands far in advance of any 
kindred work in our language. It is a treatise 
that requires for its due comprehension a fair 
acquaintance with physical science, and it can 
hardly be placed with advantage in the hands 
of any one who does not possess an extended 
knowledge of descriptive chemistry. But the 
advanced student whose mind is well equipped 
with an array of chemical and physical facts 
can turn to Mr Muir’s masterly volume for 
unfailing help in acquiring a knowledge of the 
principles of modern chemistry.” —A theneum. 


has had to content himself with such works as 

THE FOSSILS ANDY PALAONTOLEOGICAL, ΑΕ ΠΝ 
ITTES, OF TE NEOCOMIAN: DEPOSITS. OR MU Nie: 
AND BRICKHILL with Plates, being the Sedgwick Prize Essay 
for the Year 1879. By W. KEEPING, M.A., F.G.S. Demy 8vo. τος. 6d. 

AsCATALOGUE OF BOOKS AND PAPERS ON ΒΕ ΟΣ 
TOZOA, CHELENTERATES, WORMS, and certain smaller groups 
of animals, published during the years 1861—1883, by D’ARCY W. 
THOMPSON, B.A., Scholar of Trinity College, Cambridge. Demy 8vo. 
12s. 6d. 

ASTRONOMICAL OBSERVATIONS made at the Obser- 
vatory of Cambridge by the late Rev. JAMES CHALLIS, M.A., F.R.S., 
F.R.A.S. For various Years, from 1846 to 1860. 

ASTRONOMICAL OBSERVATIONS from 1861 to 1865. 
Vol. XXI. Royal 4to. 155. From 1866 to 1869. \ Vol. XXII. 
Royal 4to. [Nearly ready. 

A CATALOGUE OF THE COLLECTION OF Biz ls 
formed by the late H. E. STRICKLAND, now in the possession of the 
University of Cambridge. By O. SALVIN, M.A. Demy 8vo. £1. 15. 

A CATALOGUE OF AUSTRALIAN ΕΞ 
cluding Tasmania and the Island of Timor), Stratigraphically and 
Zoologically arranged, by R. ETHERIDGE, Jun., F.G.S., Acting Palee- 
ontologist, H.M. Geol. Survey of Scotland. Demy 8vo. τος. 6d. 


“The work is arranged with great clearness, consulted by the author, and an index to the 
and contains a full list of the books and papers genera. ’"— Saturday Review. 


ILLUSTRATIONS OF COMPAR AT IY EAN ΟΕ 
VERTEBRATE AND INVERTEBRATE, for the Use of Stu- 
dents in the Museum of Zoology and Comparative Anatomy. Second 
Edition. Demy 8vo. 2s. 6d. 

A. SYNOPSIS, OF THE CLASSIFICATION: ΟἸ ν Π 
BRITISH PALAZOZOIC ROCKS, by the Rev. ADAM SEDGWICK, 
M.A., F.R.S., and FREDERICK M°Coy, F.G.S. One vol., Royal 4to. 
Plates, £1. 1s. 

A CATALOGUE. OF THE COLLECTION Ob Gave 
BRIAN AND SILURIAN FOSSILS contained in the Geological 
Museum of the University of Cambridge, by J. W. SALTER, F.G.S. 
With a Portrait of PROFESSOR SEDGWICK. Royal 4to. 7s. 6d. 

CATALOGUE OF OSTEOLOGICAL SPECIMENS ‘con-= 
tained in the Anatomical Museum of the University of Cambridge. 
Demy 8vo. 25. 6d. 


London: 


GF. CLay 85 SON, Coe 1 University Press Warehouse, 
Ave Maria Lane. 


LHE CAMBRIDGE UNIVERSITY PRESS. 15 





LAW. 
hi WV INPLUENCE) OF, THE. (ROMAN sLlAW ΟΝ 


THE LAW OF ENGLAND. 


8vo. Ios. 6d. 


By ΤῈ SCRUTTON, NEAL Demy: 


ZN ANALY SES,OF CRIMINAL EPA BILITY o By B.C. 


CLARK, LL.D., Regius Professor of Civil Law in the University of Cam- 


bridge, also of Lincoln’s Inn, Barrister-at-Law. 


“* Prof. Clark’s little book is the substance 
of lectures delivered by him upon those por- 
tions of Austin’s work on jurisprudence which 
deal with the ‘‘operation of sanctions”... 


Crown 8vo. 7s. 6d. 


Students of jurisprudence will find much to 
interest and instruct them in the work of Prof. 
Clark.”—A theneum. 


PRACTICAL JURISPRUDENCE, a Comment on AUSTIN. 


By -E.. Εἰ CLARK, LL.D: Regius- Professor of /Civily Law: 


8vo. 95. 


“amit schliesst dieses inhaltreiche und 
nach allen Seiten anregende Buch iiber Prac- 


Crown 


tical Jurisprudence.”—Kénig. Cextralblatt fir 
Rechtswissenschaft. 


Peo ECRON,OF REE -STATE, PREAIES: | Byala W: 
WILLIS-BUND, M.A., LL.B., Barrister-at-Law, Professor of Con- 


stitutional Law and History, University College, London. 
In 3 parts. Now reduced to 30s. (originally 


8vo. Vols. I. and II. 
published at 46s.) 


“Mr Willis-Bund has edited ‘A Selection of 
Cases from the State Trials’ which is likely to 
form a very valuable addition to the standard 
literature... There can be no doubt, therefore, 
of the interest that can be found in the State 
trials. But they are large and unwieldy, and it 
is impossible for the general reader to come 
across them. Mr Willis-Bund has therefore 
done good service in making a selection that 
is in the first volume reduced to a commodious 
form.” —The Examiner. 

“This work is a very useful contribution to 
that important branch of the constitutional his- 
tory of England which is concerned with the 
growth and development of the law of treason, 
as it may be gathered from trials before the 
ordinary courts, ‘he author has very wisely 
distinguished these cases from those of im- 

eachment for treason before Parliament, which 
Re proposes to treat in a future volume under 
the general head ‘ Proceedings in Parliament.’” 
— The Academy. 

‘This is a work of such obvious utility that 
the only wonder is that no one should have un- 
dertaken it before . . . In many respects there- 
fore, although the trials are more or less 
abridged, this is for the ordinary student’s pur= 
pose not only a more handy, but a more useful 


Nolm 111. 


Crown 


work than Howell’s.”—Saturday Review. 

“ But, although the book is most interesting 
to the historian of constitutional law, it is also 
not without considerable value to those who 
seek information with regard to procedure and 
the growth of the law of evidence. We should 
add that Mr Willis-Bund has given short pre- 
faces and appendices to the trials, so as to form 
a connected narrative of the events in history 
to which they relate. We can thoroughly re- 
commend the book.” —Law Times. 

“To a large class of readers Mr Willis- 
Bund’s compilation will thus be of great as- 
sistance, for he presents in a convenient form a 
judicious selection of the principal statutes and 
the leading cases bearing on the crime of trea- 
son... For all classes of readers these volumes 
possess an indirect interest, arising from the 
nature of the cases themselves, from the men 
who were actors in them, and from the numerous 
points of social life which are incidentally illus- 
trated in the course of the trials. On these 
features we have not dwelt, but have preferred 
to show that the book is a valuable contribution 
to the study of the subject with which it pro- 
fesses to deal, namely, the history of the law of 
treason.”’—A theneum. 


Ln the Press. 


tube FRAGMENTS OF THE PERPETUAL EDICT 
OF SALVIUS JULIANUS, collected, arranged, and annotated by 
BRYAN WALKER, M.A., LL.D., Law Lecturer of St John’s College, and 


late Fellow of Corpus Christi College, Cambridge. 


“ΤῊ the present book we have the fruits of 
the same kind of thorough and well-ordered 
study which was brought to bear upon the notes 
to the Commentaries and the Institutes... 
Hitherto the Edict has been almost inac- 
cessible to the ordinary English student, and 


Crown 8vo. 6s. 


such a student will be interested as well as per- 
haps surprised to find how abundantly the ex- 
tant fragments illustrate and clear up points 
which have attracted his attention in the Com- 
mentaries, or the Institutes, or the Digest.” — 
Law Times. 





London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


16 PUBLICATIONS OF 








AN INFRODUCTION) 29, tHE ΕΞ 
TINIAN’S DIGEST. Containing an account of its composition 
and of the Jurists used or referred to therein, together with a full 
Commentary on one Title (de usufructu), by HENRY JOHN Roby, M.A., 


formerly Prof. of Jurisprudence, University College, London. 


8vo. 18s. 


‘*Not an obscurity, philological, historical, 
or legal, has been left unsifted. More inform- 
ing aid still has been supplied to the student of 
the Digest at large by a preliminary account, 
covering nearly 300 pages, of the mode of 
composition of the Digest, and of the jurists 
whose decisions and arguments constitute its 
substance. Nowhere else can a clearer view 
be obtained of the personal succession by which 
the tradition of Roman legal science was sus- 


Demy 


tained and developed. Roman law, almost 
more than Roman legions, was the backbone 
of the Roman commonwealth. Mr Roby, by 
his careful sketch of the sages of Roman law, 
from Sextus Papirius, under ‘Tarquin the 
Proud, to the Byzantine Bar, has contributed to 
render the tenacity and durability of the most 
enduring polity the world has ever experienced 
somewhat more intelligible.” —7he Times. 


THE COMMENTARIES OF GAIUS AND RULRESIOE 
ULPIAN. With a Translation and Notes, by J. T. ABpy, LL.D., 
Judge of County Courts, late Regius Professor of Laws in the 
University of Cambridge, and BRYAN WALKER, M.A., LL.D., Law 
Lecturer of St John’s College, Cambridge, formerly Law Student of 


Trinity Hall and Chancellor’s Medallist for Legal Studies. 
Crown 8vo. 


Edition by BRYAN WALKER. 


“As scholars and as editors Messrs Abdy 
and Walker have done their work well... For 
one thing the editors deserve special commen- 
dation. They have presented Gaius to the 
reader with few notes and those merely by 


New 
16s. 


way of reference or necessary explanation. 
Thus the Roman jurist is allowed to speak for 
himself, and the reader feels that he is really 
studying Roman law in the original, and not a 
fanciful representation of it.”—A theneum. 


ἘΠῚ INSTILULE SOF JUSTINIAN, translated with 
Notes by J. T. ABpy, LL.D., and BRYAN WALKER, M.A., LL.D. 


Crown ὅνο. 16s. 


““We welcome here a valuable contribution 
to the study of jurisprudence. The text of the 
Institutes is occasionally perplexing, even to 
practised scholars, whose knowledge of clas- 
sical models does not always avail them in 
dealing with the technicalities of legal phrase- 
ology. Nor can the ordinary dictionaries be 
expected to furnish all the help that is wanted. 
This translation will then be of great use. To 


the ordinary student, whose attention is dis- 
tracted from the subject-matter by the dif- 
ficulty of struggling through the language in 
which it is contained, it will be almost indis- 
pensable.”—Sectator. 

““The notes are learned and carefully com- 
piled, and this edition will be found useful to 
students.”—Law Times. 


SELECTED. TITLES FROM; THE: DIGES TP annetated 
by B. WALKER, M.A., LL.D. Part I. Mandati vel Contra. Digest 


XVII. I. Crown 8vo. 55. 


‘*This small volume is published as an ex- 
periment. The author proposes to publish an 
annotated edition and translation of several 
books of the Digest if this one is received with 
favour. We are pleased to be able to say that 


Barcel: 
amittenda possessione. 


XIII. I—3. Crown 8vo. 6s. 


Mr Walker deserves credit for the way in which 
he has performed the task undertaken. The 
translation, as might be expected, is scholarly.” 
—Law Times. 


De Adquirendo rerum dominio and De Adquirenda vel 
Digest XLI. I and 11. 


Crown 8vo. 6s. 


Part Il]. De Condictionibus. Digest XII. 1 and 4—7 and Digest 


GROTIUS DE JURE BELLI ET PACIS, with the Notes 


of Barbeyrac and others; accompanied by an abridged Translation 
of the Text, by W. WHEWELL, D.D. late Master of Trinity College. 


3 Vols. Demy 8vo. 125. 


The translation separate, 6s. 





London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


THE CAMBRIDGE UNIVERSITY PRESS. 17 





HISTORY. 


Pree, AND) TIMES OR STEIN, OR GERMANY AND 
PRUSSIALIN THE SNALOLEONIC AGE. by Jk. SEELEY, 
M.A., Regius Professor of Modern History in the University of 


Cambridge, with Portraits and Maps. 


3 Vols. Demy 8vo. Now 


reduced to 30s. (originally published at 48s.) 


‘© Dr Buscn’s volume has made people think 
and talk even more than usual of Prince Bis- 
marck, and Professor Seeley’s very learned work 
on Stein will turn attention to an earlier and an 
almost equally eminent German statesman. It 
has been the good fortune of Prince Bismarck 
to help to raise Prussia to a position which she 
had never before attained, and to complete the 
work of German unification. The frustrated 
labours of Stein in the same field were also 
very great, and well worthy to be taken into 
account. He was one, perhaps the chief, of 
the illustrious group of strangers who came to 
‘the rescue of Prussia in her darkest hour, about 
the time of the inglorious Peace of Tilsit, and 
who laboured to put life and order into her 
dispirited army, her impoverished finances, and 
her inefficient Civil Service. Stein strove, too, 
—no man more,—for the cause of unification 
when it seemed almost folly to hope for suc- 
cess. Englishmen will feel very pardonable 
pride at seeing one of their countrymen under- 
take to write the history of a period from the 
investigation of which even laborious Germans 


are apt to shrink.”— 77mes. 

‘“TIn a notice of this kind scant justice can 
be done to a work like the one before us; no 
short xészmzé can give even the most meagre 
notion of the contents of these volumes, which 
contain no page that is superfluous, and none 
that is uninteresting.... To understand the 
Germany of to-day one must study the Ger- 
many of many yesterdays, and now that study 
has been made easy by this work, to which no 
one can hesitate to assign a very high place 
among those recent histories which have aimed 
at original research.”—A theneum. 

‘“We congratulate Cambridge and her Pro- 
fessor of History on the appearance of sucha 
noteworthy production And we may add that 
it is something upon which we may congra- 
tulate England that on the especial field of the 
Germans, history, on the history of their own 
country, by the use of their own literary 
weapons, an Englishman has produced a his- 
tory of Germany in the Napoleonic age far 
superior to any that exists in German.”—Zx- 
amuner. 


tne GROW LE Or ENGLISH INDUSTRY AND 
COMMERCE. By W. CUNNINGHAM, B.D., late Deputy to the 


Knightbridge Professor in the University of Cambridge. 


Maps and Charts. Crown 8vo. 

““Mr Cunningham is not likely to disap- 
point any readers except such as begin by mis- 
taking the character of his book. He does not 
promise, and does not give, an account of the 
dimensions to which English industry and com- 


With 
12S. 

merce have grown. It is with the process of 
growth that he is concerned; and this process 
he traces with the philosophical insight which 
distinguishes between what is important and 
what is trivial.”—Guardian. 


fri UO NIVERSITY, OF, CAMBRIDGE “FROM. THE 
EAR PIES” DIMES )TOeLHE ROYAL: INJUNGTIONSLOE 
1535, by J. B. MULLINGER, M.A., Lecturer on History and Librarian 


to St John’s College. 
Pande ΤΊ: 


Charles the First. Demy 8vo. 

*“That Mr Mullinger’s work should admit 
of being regarded as a continuous narrative, 
in which character it has no predecessors 
worth mentioning, is one of the many advan- 
tages it possesses over annalistic compilations, 
even so valuable as Cooper’s, as well as over 
A thenae.”—Prof. A.W. Wardin the Academy. 

““The entire work is a model of accurate 
and industrious scholarship. The same quali- 
ties that distinguished the earlier volume are 
again visible, and the whole is still conspi- 
cuous for minuteness and fidelity of workman- 
ship and breadth and toleration of view.’’— 
Notes and Queries. 

“Mr Mullinger has brought to his present 
task an intimate and extensive acquaintance 
with the literature of the period, the true 
student habit of minute and patient investiga- 
tion of details and the real judicial instinct 
of sifting materials, weighing evidence, and 
honestly endeavouring to arrive at an equit- 


Part I. Demy 8vo. (734 pp.), 125. 
From the Royal Injunctions of 1535 to the Accession of 
18s. 


able decision in all matters on which a decision 
has to be given... He has succeeded per- 
fectly in presenting the earnest and thoughtful 
student with a thorough and trustworthy his- 
tory.” —Guardian. 

“Mr Mullinger’s narrative omits nothing 
which is required by the fullest interpretation 
of his subject. He shews in the statutes of 
the Colleges, the internal organization of the 
University, its connection with national pro- 
blems, its studies, its social life, and the 
activity of its leading members. All this he 
manages to combine in a form which is 
eminently readable.”—Pror. CREIGHTON in 
the Cont. Review. 

“Mr Mullinger displays an admirable 
thoroughness in his work. Nothing could be 
more exhaustive and conscientious than his 
method: and his style, when not cramped by 
inevitable detail, is picturesque and elevated.” 
—Tinves. 


TRAVELS IN NORTHERN, ARABIA IN 7876 AND 


1877. 


By CHARLES M. DouGHtTy, of Gonville and Caius College. 


[21 the Press. 


With Illustrations. Demy 8vo. 





London: C.F. CLAV & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


18 PUBLICATIONS OF 





STUDIES IN THE EDGE RARY “REPATIONS (OF 


ENGLAND WITH GERMANY 
CENTURY. By C. H. HERFORD, M.A. 


IN THE SIXTEENTH 
[Jn the Press. 


CHRONOLOGICAL TABLES OF GREEK HIS@ORY. 
Accompanied by a short narrative of events, with references to the 
sources of information and extracts from the ancient authorities, by 
CARL PETER. Translated from the German by G. CHAWNER, 


M.A., Fellow of King’s College, Cambridge. 


“As a handy book of reference for genuine 
students, or even for learned men who want to 
lay their hands on an authority for some par- 


Demy 4to. 10s. 
ticular point as quickly as possible, the Tables 
are useful.” —Academy. 


CHRONOLOGICAL TABLES OF ROMAN Hist ORS 


By the same. 


[Preparing. 


ELIS TORY ,OF CELE COLLEGE OF, Sil ete ΠΕΙ͂Ν 
EVANGELIST, by THoMaAs Baker, B.D., Ejected Fellow. Edited 


by JOHN E. B. Mayor, M.A., Fellow of St John’s. 


Demy 8vo. 245. 

‘To antiquaries the book will be a source 
of almost inexhaustible amusement, by his- 
torians it will be found a work of considerable 
service on questions respecting our social pro- 
gress in past times; and the care and thorough- 
ness with which Mr Mayor has discharged his 
editorial functions are creditable to his learning 
and industry.” —A theneum. 


Two Vols. 


“The work displays very wide reading, and 
it will be of great use to members of the col- 
lege and of the university, and, perhaps, of 
still greater use to students of English his- 
tory, ecclesiastical, political, social, literary 
and academical, who have hitherto had to be 
content with ‘ Dyer.’”—Academy. 


HISTORY... OF, NEPAL, translated. by .MUNSHI” SHEW 
SHUNKER SINGH and PANDIT SHRI GUNANAND; edited with an 
Introductory Sketch of the Country and People by Dr D. WRIGHT, 
late Residency Surgeon at Kathmandia, and with facsimiles of native 
drawings, and portraits of Sir JUNG BAHADUR, the KING OF NEPAL, 


&c. Super-royal 8vo. 


lished at 215.) 

“The Cambridge University Press have 
done well in publishing this work. Such trans- 
lations are valuable not only to the historian 
but also to the ethnologist;... Dr Wright’s 
Introduction is based on personal inquiry and 
observation, is written intelligently and can- 
didly, and adds much to the value of the 


Now reduced to 10s. 6d. (originally pub- 


volume. The coloured lithographic plates are 
interesting.” —Nature. 

“The history has appeared at a very op- 
portune moment...The volume...is beautifully 
printed, and supplied with portraits of Sir Jung 
Bahadoor and others, and with excellent 
coloured sketches illustrating Nepaulese archi- 
tecture and religion.” —£ xaminer. 


SCHOLAE ACADEMICAE: some Account of the Studies 
at the English Universities in the Eighteenth Century. By CHRIS- 
TOPHER WORDSWORTH, M.A., Fellow of Peterhouse; Author of 
“ Social Life at the English Universities in the Eighteenth Century.” 
Demy 8vo. Now reduced to 10s. θα. (originally published at 155.) 


“ΤΠ general object of Mr Wordsworth’s 
book is sufficiently apparent from its title. He 
has collected a great quantity of minute and 
curious information about the working of Cam- 
bridge institutions in the last century, with an 
occasional comparison of the corresponding 
state of things at Oxford. .. Τὸ ἃ great extent 
it is purely a book of reference, and as such it 
will be of permanent value for the historical 
knowledge of English education and learning.” 
—Saturday Review. 


““Only those who have engaged in like la- 
bours will be able fully to appreciate the 
sustained industry and conscientious accuracy 
discernible in every page . . . Of the whole 
volume it may be said that it is a genuine 
service rendered to the study of University 
history, and that the habits of thought of any 
writer educated at either seat of learning in 
the last century will, in many cases, be far 
better understood after a consideration of the 
materials here collected.” —Academy. 


THE, ARCHITECTURAL HiS PORN? ΘΕ tiie 
VERSITY AND COLLEGES OF CAMBRIDGE, by the late 


Professor WILLIS, M.A. 
tions. 


With numerous Maps, Plans, and Illustra- 
Continued to the present time, and edited by JOHN WILLIS 


σι ΒΚ, M.A., formerly Fellow of Trinity College, Cambridge. 


[Nearly ready. 


London: C. F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 





THE CAMBRIDGE UNIVERSITY PRESS. 19 





MISCELLANEOUS. 


KINSHIP AND MARRIAGE. IN. EARLY ARABIA, 
by W. ROBERTSON SMITH, M.A., LL.D., Lord Almoner’s Professor of 


Arabic in the University of Cambridge. 


Crown 8vo. [/mmediately. 


“FROM SHAKESPEARE TO POPE”; an Inquiry into 


the causes and phenomena of the rise of Classical Poetry in England. 
By EDMUND GossE, Clark Lecturer in English Literature at Cam- 


bridge. Crown 8vo. 65. 


A CATALOGUE OF ANCIENT MARBLES IN GREAT 


BRITAIN, by Prof. ADOLF MICHAELIS. 
FENNELL, Litt. D., late Fellow of Jesus College. 


burgh (Morocco back), £2. 25. 


“The object of the present work of Mich- 
aelis is to describe and make known the vast 
treasures of ancient sculpture now accumulated 
in the galleries of Great Britain, the extent and 
value of which are scarcely appreciated, and 
chiefly so because there has hitherto been little 
accessible information about them. To the 
loving labours of a learned German the owners 
of art treasures in England are for the second 
time indebted for a full description of their rich 

ossessions. Waagen gave to the private col- 
ections of pictures the advantage of his in- 
spection and cultivated acquaintance with art, 
and now Michaelis performs the same office 
for the still less known private hoards of an- 
tique sculptures for which our country is so 
remarkable. The book is beautifully executed, 
and with its few handsome plates, and excel- 
lent indexes, does much credit to the Cam- 
bridge Press. It has not been printed in 


‘English translation. 


Translated by C. A. M. 
Royal vo. Rox- 


German, but appears for the first time in the 
All lovers of true art and 
of good work should be grateful to the Syndics 
of the University Press for the liberal facilities 
afforded by them towards the production ot 
this important volume by Professor Michaelis.” 
—Saturday Review. 

*“* Ancient Marbles’ here mean relics of 
Greek and Roman origin which have been 
imported into Great Britain from classical 
soil. How rich this island is in respect to 
these remains of ancient art, every one knows, 
but it is equally well known that these trea- 
sures had been most inadequately described 
before the author of this work undertook the 
labour of description. Professor Michaelis has 
achieved so high a fame as an authority in 
classical archeology that it seems unneces- 
sary to say how good a book this is.”— Zhe 
Antiquary. 


ΠΕ ΘΙ URES? ON PEAGHING, delivered ‘in the University 


of Cambridge in the Lent Term, 1880. 
Majesty’s Inspector of Schools. 


“‘The lectures will be found most interest- 
ing, and deserve to be carefully studied, not 
only by persons directly concerned with in- 
struction, but by parents who wish to be able 
to exercise an intelligent judgment in the 
choice of schools and teachers for their chil- 
dren. For ourselves, we could almost wish to 
be of school age again, to learn history and 
geography from some one who could teach 
them after the pattern set by Mr Fitch to his 
audience”’—Saturday Review. 

“* As principal of a training college and as a 
Government inspector of schools, Mr Fitch has 
got at his fingers’ ends the working of primary 
education, while as assistant commissioner to 
the late Endowed Schools Commission he has 
seen something of the machinery of our higher 
schools... Mr Fitch’s book covers so wide a 
field and touches on so many burning questions 


By J. G. Fitcu, M.A., Her 
Crown 8vo. New Edition. 53s. 


that we must be content to recommend it as 
the best existing vade mecune for the teacher. 
... He is always sensible, always judicious, 
never wanting in tact... Mr Fitch isa scholar; 
he pretends to no knowledge that he does not 
possess; he brings to his work the ripe expe- 
rience of a well-stored mind, and he possesses 
in a remarkable degree the art of exposition.” 
—Pall Mali Gazette. 

“Therefore, without reviewing the book for 
the second time, we are glad to avail ourselves 
of the opportunity of calling attention to the 
re-issue of the volume in the five-shilling form, 
bringing it within the reach of the rank and 
file of the profession. We cannot let the oc- 
casion pass without making special reference to 
the excellent section on ‘punishments’ in the 
lecture on ‘ Discipline.’”—School Board Chron- 
ticle. 


HEY EI EReAdUIRE. OF THE: FRENCH «\RENAIS= 
SANCE. An Introductory Essay. By A.A. TILLEY, M.A., Fellow 


and Tutor of King’s College, Cambridge. 


Crown 8vo. 6s. 


THE DIPLOMATIC CORRESPONDENCE’ OF EARL 
GOWER, English Ambassador at the court of Versailles from June 


1790 to August 1792. 


From the originals in the Record Office with 
an introduction and Notes, by O. BROWNING, M.A. 


[Jimmediately. 





London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


20 PUBLICATIONS OR, 





SLATUTES OF THE-UNWERSIEY OF CAMBRIDGE 
and for the Colleges therein, made published and approved (1878— 
1882) under the Universities of Oxford and Cambridge Act, 1877. 
With an Appendix. Demy 8vo. 16s. 

GRADUATY -CANTABRIGIENSES. νι 
LOGUS exhibens nomina eorum quos ab Anno Academico Admis- 
sionum MDCCC usque ad octavum diem Octobris MDCCCLXXXIV 
gradu quocunque ornavit Academia Cantabrigiensis, e libris sub- 
scriptionum desumptus. Cura HENRICI RICHARDS LUARD S. T. P. 
Coll. SS. Trin. Socii atque Academiz Registrarii. Demy 8vo. 125. 6d. 


THE WOODCUDTERS OF ThE NEVE Rais 
during the last quarter of the Fifteenth Century. In three parts. 
I. History of the Woodcutters. II. Catalogue of their Woodcuts. 
III. List of the Books containing Woodcuts. By WILLIAM MARTIN 
Conway. Demy ὅνο. Ios. 6d. 

A GRAMMAR OF THE TRISH LANGUAGE. By bron 


WINDISCH. Translated by Dr NORMAN MOORE. Crown 8vo. 7s. 6d. 


STATUTES OF THE UNIVERSITY OF CAMBRIDGE: 
With some Acts of Parliament relating to the University. Demy 
Ὅσον 53": 


ORDINANCES: OF, ΠΗ ΠΝ ΕΞ ΘΕ ean 
BRIDGE. Demy 8vo., cloth. 7s. 6d. 


ERUSTS: STATUTES “AND= DIRECTIONS Maticcenta: 
(1) The Professorships of the University. (2) The Scholarships 
and Prizes. (3) Other Gifts and Endowments. Demy 8vo. 55. 


COMPENDIUM OF UNIVERSITY- REGULATIONS; 


for the use of persons in Statu Pupillari. Demy 8vo. ὅδ." 


CATALOGUE OF 7HE HEBREW MANUSERIPAS 
preserved in the University Library, Cambridge. By Dr S. M. 
SCHILLER-SZINESSY. Volume I. containing Section I. Zhe Holy 
Scriptures, Section 11. Commentaries on the Bible. Demy 8vo. 9s. 

Volume II. Jz the Press. 


A CATALOGUE OE HE NMANUSCK EPI S jorecequce 
in the Library of the University of Cambridge. Demy 8vo. 5 Vols. 
105. each, 

INDEX TO: THE CATALOGUE. - Demy ὄνοι τοῦ: 

A CATALOGUE OF ADVERSARIA and printed books 
containing MS. notes, preserved in the Library of the University of 
Cambridge. 35. 6d. 

THE ILLUMINATED MANUSCRIPT SIN, ΙΕ aie 
BRARY OF THE FITZWILLIAM MUSEUM, Catalogued with 
Descriptions, and an Introduction, by WILLIAM GEORGE SEARLE, 
M.A., late Fellow of Queens’ College, and Vicar of Hockington, 
Cambridgeshire. Demy 8vo. 7s. 6d. 

A CHRONOLOGICAL BIS? FOr (2h ΘΙ 
Documents, and other Papers in the University Registry which 
concern the University Library. Demy 8vo. 2s. 6a. 

CATALOGUS BIBLIOTHECA: BURCKHARDTIAWN As, 
Demy 4to. 55. 





London: C.F. CLAY & SON, Cambridge University Press Warehouse, 
Ave Maria Lane. 


— aaa 


THE CAMBRIDGE UNIVERSITY PRESS. 21 





Che Cambridge Bible for Schools anv 
Colleges. 


GENERAL EDITOR: THE VERY REVEREND J. J. S. PEROWNE, D.D., 
DEAN OF PETERBOROUGH. 


—————— 


THE want of an Annofated Edition of the B1BLE, in handy portions, suitable for 
School use, has long been felt. 


In order to provide Text-books for School and Examination purposes, the 
CAMBRIDGE UNIVERSITY PREss has arranged to publish the several books of the 
BIBLE in separate portions at a moderate price, with introductions and explanatory 
notes. 


The Very Reverend J. J. 5. PERownE, D.D., Dean of Peterborough, has 
undertaken the general editorial supervision of the work, assisted by a staff of 
eminent coadjutors. Some of the books have been already edited or undertaken 
by the following gentlemen : 

Rev. A. Carr, M.A., date Assistant Master at Wellington College. 

Rev. T. K. CHEYNE, M.A., D.D., date Fellow of Balliol College, Oxford. 

Rey. 5. Cox, Nottingham. 

Rey. A. B. DAvipson, D.D., Professor of Hebrew, Edinburgh. 

The Ven. F. W. FARRAR, D.D., Archdeacon of Westminster. 

Rev. C. D. GinsBurG, LL.D. 

Rey. A. E. Humpureys, M.A., date Fellow of Trinity College, Cambridge. 

Rev. A. F. Kirkpatrick, M.A., Fellow of Trinity College, Regius Professor 
of Hebrew. 

Rev. J. J. Lias, M.A., date Professor at St David’s College, Lampeter. 

Rev. J. R. LumBy, D.D., Worrisian Professor of Divinity. 

Rey. G. F. MAcLgar, D.D., Warden of St Augustine's College, Canterbury. 

Rev. H. C. G. Moure, M.A., date Fellow of Trinity College, Principal of 
Ridley Hall, Cambridge. 

Rev, W. F. Mouton, D.D., Head Master of the Leys School, Cambridge. 

Rey. E. H. PERownNE, D.D., Master of Corpus Christi College, Cambridge, 
Examining Chaplain to the Bishop of St Asaph. 

The Ven. T. T. PEROWNE, M.A., Archdeacon of Norwich. 

Rev. A. PLUMMER, M.A., D.D., Master of University College, Durham. 

The Very Rev. ΒΕ. H. PLuMpTRE, D.D., Dean of Wells. 

Rey. W. Simcox, M.A., Rector of Weyhill, Hants. 

W. ROBERTSON SMITH, M.A., Lord Almoner’s Professor of Arabic. 

Rey. Η. D. M. SPENCE, M.A., Hon. Canon of Gloucester Cathedral. 

Rev. A. W. STREANE, M.A., Fellow of Corpus Christi College, Cambridge. 


““The modesty of the general title of this series has, we believe, led many to misunderstand 
its character and underrate its value. The books are well suited for study in the upper forms of 
our best schools, but not the less are they adapted to the wants of all Bible students who are not 
specialists. We doubt, indeed, whether any of the numerous popular commentaries recently 
issued in this country will be found more serviceable for general use.” —A cadenzy. 





London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


22 PUBLICATIONS OF 





THE CAMBRIDGE BIBLE FOR SCHOOLS & COLLEGES. 


Continued. 
Now Ready. Cloth, Extra Fcap. 8vo. 


THE BOOK OF JOSHUA. By the Rev. G. F. Macrear, D.D. 
With 2 Maps. 25. 6d. 

THE BOOK OF JUDGES. By the Rev. J. J. Lias, M.A. 
With Map. 35. 6d. 


THE FIRST BOOK OF SAMUEL. By the Rev. Professor 
KIRKPATRICK, M.A. With Map. 3s. 6d. 


THE SECOND BOOK OF SAMUEL. By the Rev. Professor 
KIRKPATRICK, M.A. With 2 Maps. 35. 6d. 
THE BOOK OF JOB. By the Rev. A. B. Davipson, D.D. 55. 


THE BOOK OF ECCLESIASTES. By the Very Rev. Ee ἘΠῚ 
PLUMPTRE, D.D., Dean of Wells. 55. 

THE BOOK OF JEREMIAH. By the Rev. A. W. Streang, 
M.A. With Map. 4s. 6d. 

THE BOOK OF HOSEA. By Rev. T. K. CHEyNE, M.A., DD. 3s: 

THE BOOKS OF OBADIAH AND JONAH. By Archdeacon 
PEROWNE. 25. 6d. 

THE BOOK OF MICAH. By Rev. T. Κα CHEyNE, M.A., 19:0); 
Is. 62. 

THE GOSPEL ACCORDING TO ST MATTHEW: By the 
Rev. A. Carr, M.A. With 2 Maps. 2s. 6d. 

THE GOSPEL ACCORDING TO ST MARK. By the Rev. 
G. F. Maciear, D.D. With 4 Maps. 2s. 6d. 

THE GOSPEL ACCORDING TO ST LUKE. By Archdeacon 
F. W. FARRAR. With 4 Maps. 45. 6d. 

THE GOSPEL ACCORDING TO ST. JOHN. By the Rev. 
A. PLuumMMER, Μ.Α,, D.D. With 4 Maps.. 45. 6d. 

THE ACTS OF THE APOSTLES. By the Rev. Professor 
Lumsy, D.D. With 4 Maps. 45. 6d. 

THE EPISTLE TO THE ROMANS. By the Rev. H. GC. G. 
Μοῦ, M.A. 35. 6d. 

THE FIRST EPISTLE TO THE CORINTHIANS. By the Rev. 
J.J. Lias, M.A. With a Map and Plan. 25. 

THE SECOND EPISTLE TO THE CORINTHIANS. By the 
IRE Jo Yo TOWNS Wie, DS: 

THE EPISTLE TO THE HEBREWS. By Archdeacon Farrar. 
35. 6d. 

THE GENERAL EPISTLE OF ST JAMES. By the Very Rev. 
E. H. PLUMPTRE, D.D., Dean of Wells. 1s. 6d. 

THE BPISTLES OF 6ST PETER, ANDsSE ΠΕ ΡΥ the 
same Editor. 25. 6d. 

THE EPISTLES OF ST JOHN. By the Rev. A. Prummer, 
WIENS 10.105 2. Oe 





London: C. F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


a 


THE CAMBRIDGE UNIVERSITY PRESS. 23 





THE CAMBRIDGE BIBLE FOR SCHOOLS & COLLEGES. 


Continued. 
Preparing. 
hot BOOK OF "GENESIS: 
THE BOOKS OF EXODUS, NUMBERS AND DEUTERO- 
NOMY. By the Rev. C. D. GinspureG, LL.D. 
THE FIRST AND SECOND BOOKS OF KINGS. By the Rev. 
Prof. Lumsy, D.D. 
ite bOOK OF EZEKIEL. By the Rev. A. Bo DAvipson, 9.10. 
THE BOOKS OF HAGGAI AND ZECHARIAH. By Arch- 


deacon PEROWNE. 
ΠΡ ΕΠῚ eishLES TOs EAE WEPHESIANS; “PELE EPPIANS, 
COLOSSIANS AND PHILEMON. By the Rev. H. C. G. Mou_s, M.A. 
THE BOOK OF REVELATION. By the Rev. W. Simcox, M.A. 


THE CAMBRIDGE GREEK TESTAMENT 
FOR SCHOOLS AND COLLEGES, 


with a Revised Text, based on the most recent critical authorities, and 
English Notes, prepared under the direction of the General Editor, 


THE VERY REVEREND J. J. S. PEROWNE, D.D. 


Now Ready. 


DEH GOSPEL, ACCORDING TO, ST MATTHEW... By .the 
Rev. A. CARR, M.A. With 4 Maps. 45. 6d. 


With the ‘ Notes,’ in the volume before us, we are much pleased ; so far as we have searched, 
they are scholarly and sound. The quotations from the Classics are apt; and the references to 
modern Greek form a pleasing feature.”— The Churchman. 

“Copious illustrations, gathered from a great variety of sources, make his notes a very valu- 
able aid to the student. They are indeed remarkably interesting, while all explanations on 
meanings, applications, and the like are distinguished by their lucidity and good sense.”— 
Pall Mall Gazette. 


ime, GOSEHE ACCORDING, TO Si, MARK “By the: Rev. 
G. F. Mactear, D.D. With 3 Maps. 4s. δα. 


“ΤῊ ς Cambridge Greek Testament, of which Dr Maclear’s edition of the Gospel according to 
St Mark is a volume, certainly supplies a want. Without pretending to compete with the leading 
commentaries, or to embody very much original research, it forms a most satisfactory introduction 
to the study of the New Testament in the original. .. Dr Maclear’s introduction contains all that 
is known of St Mark’s life, with references to passages in the New Testament in which he is 
mentioned; an account of the circumstances in which the Gospel was composed, with an estimate 
of the influence of St Peter’s teaching upon St Mark; an excellent sketch of the special character- 
istics of this Gospel; an analysis, and a chapter on the text of the New Testament generally. . . 
The work is completed by three good maps.” —Saturday Review. 


THE GOSPEL ACCORDING TO ST LUKE. By Archdeacon 
FARRAR. With 4 Maps. 6s. 


THE GOSPEL ACCORDING TO ST JOHN. By the Rev. A. 
PLUMMER, M.A., D.D. With 4 Maps. 6s. 


“A valuable addition has also been made to ‘The Cambridge Greek Testament for Schools,’ 
Dr Plummer’s notes on ‘the Gospel according to St John’ are scholarly, concise, and instructive, 
and embody the results of much thought and wide reading.” —£ xfosztor. 


THE ACTS OF THE APOSTLES. By the Rev. Prof. Lumpy, D.D., 
with 4 Maps. 6s. 


THE FIRST EPISTLE TO THE CORINTHIANS. By the 





Rey. J. J. Lias, M.A. [fz the Press. 
THE EPISTLE TO THE HEBREWS. By Archdeacon Farrar. 
[Preparing. 

THE EPISTLES OF ST JOHN. By the Rev. A. Plummer, 
M.A., D.D. [Zi the Press. 





London: C. F. CLAY & SON, Cambridge University Press Warehouse, 
Ave Maria Lane. 


24 PUBLICATIONS (OF 





THE, ΓΙ ΤΊ οι. 


l. GREEK. 
SOPHOCLES.—OEDIPUS TYRANNUS. With Critical 


Notes, Commentary, etc. (abridged edition) by R. C. JEBB, Litt. D., Professor 
of Greek in the University of Glasgow. 45. 6d. 


THE “ANABASISJOF XENOPEHON, ΒΟΟΣ 
and V. With a Map and English Notes by ALFRED PRETOR, M.A., Fellow 


of St Catharine’s College, Cambridge. 2s. each. 

“In Mr Pretor’s edition of the Anabasis the text of Kiihner has been followed in the main, 
while the exhaustive and admirable notes of the great German editor have been largely utilised. 
These notes deal with the minutest as well as the most important difficulties in construction, and 
all questions of history, antiquity, and geography are briefly but very effectually elucidated.”— The 


Examiner. 
““We welcome this addition to the other books of the Azaéasizs so ably edited by Mr Pretor. 


Although originally intended for the use of candidates at the university local examinations, yet 
this edition will be found adapted not only to meet the wants of the junior student, but even 
advanced scholars will find much in this work that will repay its perusal.”—7he Schoolmaster. 

‘Mr Pretor’s ‘ Anabasis of Xenophon, Book IV.’ displays a union of accurate Cambridge 
scholarship, with experience of what is required by learners gained in examining middle-class 
schools. The text is large and clearly printed, and the notes explain all difficulties. . . . Mr 
Pretor’s notes seem to be all that could be wished as regards grammar, geography, and other 
matters.” —The Academy. 


BOOKS UI Vil.and Vil- By the same Pditor 25. 07se7enr 


““ Another Greek text, designed it would seem for students preparing for the local examinations, 
is ‘Xenophon’s Anabasis,’ Book II., with English Notes, by Alfred Pretor, M.A. The editor has 
exercised his usual discrimination in utilising the text and notes of Kuhner, with the occasional 
assistance of the best hints of Schneider, Vollbrecht and Macmichael on critical matters, and of 
Mr R. W. Taylor on points of history and geography. . . When Mr Pretor commits himself to 
Commentator’s work, he is eminently helpful. . . Had we to introduce a young Greek scholar 
to Xenophon, we should esteem ourselves fortunate in having Pretor’s text-book as our chart and 
guide.”—Contemporary Review. 


THE ANABASIS OF XENOPHON, by A. PRETOR, M.A., 


Text and Notes, complete in two Volumes. 7s. 6d. 


AGHSIEAUS “OR XE NOPHONS"* The Mexteenevised 


with Critical and Explanatory Notes, Introduction, Analysis, and Indices. 
By H. Haitstone, M.A., late Scholar of Peterhouse. 


ARISTOPHANES—RANAE. With English Notes and 
Introduction by W. C. GREEN, M.A., late Assistant Master at Rugby 
School. 35. 6d. 


ARISTOPHANES—AVES. By the same Editor. Mew 
Edition. 35. 6d. 


‘“The notes to both plays are excellent. Much has been done in these two volumes to render 
the study of Aristophanes a real treat to a boy instead of a drudgery, by helping him to under- 
stand the fun and to express it in his mother tongue.” —The Examiner. 


ARISTOPHANES—PLUTUS. By thesame Editor. 35. 6d. 


EURIPIDES» + -HERCULES: FURENS) <QWith) ΓΙῸΣ 


ductions, Notes and Analysis. By J. T. Hutrcuinson, M.A., Christ’s College, 
and A. GRAY, M.A.. Fellow of Jesus College. 25. 


‘‘Messrs Hutchinson and Gray have produced a careful and useful edition.”—Saturday 
Review. 


EURIPIDES HERACLEIDZA®. With “Introduction and 
Critical Notes by E. A. Beck, M.A., Fellow of Trinity Hall. 35. 6d. 





London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


THE CAMBRIDGE UNIVERSITY PRESS. 25 





LUCIANI SOMNIUM CHARON PISCATOR ET DE 
LUCTU, with English Notes by W. E. HEITLAND, M.A., Fellow of 


St John’s College, Cambridge. New Edition, with Appendix. 35. δώ, 
OUTLINES OF PESEEHILOSOPHY OF ARISTOTLE. 
Edited by E. WALLACE, M.A. (See p. 30.) 
PLU TARCH S DIVES ION THE GRACCHI4 y With iIn- 


troduction, Notes and Lexicon by Rev. HuBERT A. HoLpEn, M.A., LL.D., 
sometime Fellow of Trinity College, Cambridge. 6s. 





1. LATIN. 


ΜΟΙ ΘΝ ΞΕ pAMICITIA:, Edited -by J. S: 


Rep, Litt. D., Fellow and Tutor of Gonville and Caius College. New 
Edition, with Additions. 35. 6d. 


““Mr Reid has decidedly attained his aim, namely, ‘a thorough examination of the Latinity 
of the dialogue.’..... The revision of the text is most valuable, and comprehends sundry 
acute corrections.... This volume, like Mr Reid’s other editions, is a solid gain to the scholar- 
ship of the country.” —A theneum. 

“A more distinct gain to scholarship is Mr Reid’s able and thorough edition of the De 
Amicitia of Cicero, a work of which, whether we regard the exhaustive introduction or the 
instructive and most suggestive commentary, it would be difficult to speak too highly. . . . When 
we come to the commentary, we are only amazed by its fulness. in proportion to its bulk. 
Nothing is overlooked which can tend to enlarge the learner’s general knowledge of Ciceronian 
Latin or to elucidate the text.”—Saturday Review. 


Mi ET Clee ONES CATO;MAJOR DE; SENECTUTE, 
Edited by J. 5. Rein, Litt. D. 35. 6d. 


““The notes are excellent and scholarlike, adapted for the upper forms of public schools, and 
likely to be useful even to more advanced students.” —Guardian. 


Mig Gig eRONTS JORATIO .PRO_ARCHIA. POETA, 
Edited by J. S. Rerp, Litt. D. Revised Edition. 425. 


“Tt is an admirable specimen of careful editing. An Introduction tells us everything we could 
wish to know about Archias, about Cicero’s connexion with him, about the merits of the trial, and 
the genuineness of the speech. The text is well and carefully printed. The notes are clear and 
scholar-like.. . . No boy can master this little volume without feeling that he has advanced a long 
step in scholarship.”—The Academy. 


MT CICERONIS PROVE CORNELIO: BAL BO: :ORA- 
TIO. Edited by J. S. REID, Litt. D. 1s. 6d. 


‘‘ We are bound to recognize the pains devoted in the annotation of these two orations to the 
minute and thorough study of their Latinity, both in the ordinary notes and in the textual 
appendices.”—Saturday Review. 


Pa CIOL ΘΝ ΕΘ. CORNELIOMSUELA 
ORATIO. Edited by J. 5. Retp, Litt. D. 35. 6d. 


**Mr Reid is so well known to scholars as a commentator on Cicero that a new work from him 
scarcely needs any commendation of ours. His edition of the speech Pro Sula is fully equal in 
merit to the volumes which he has already published . . . It would be difficult to speak too highly 
of the notes. There could be no better way of gaining an insight into the characteristics of 
Cicero’s style and the Latinity of his period than by making a careful study of this speech with 
the aid of Mr Reid’s commentary... Mr Reid’s intimate knowledge of the minutest details of 
scholarship enables him to detect and explain the slightest points of distinction between the 
usages of different authors and different periods... The notes are followed by a valuable 
appendix on the text, and another on points of orthography; an excellent index brings the work 
to a close.” —Saturday Review. 


Neel CICERONE PRO’, CN.;PLANCIO:MORATIO. 


Edited by H. A. HoLpEen, LL.D., late Fellow of Trinity College, Cam- 
bridge. 45. 6d. 


** As a book for students this edition can have few rivals. It is enriched by an excellent intro- 
duction and a chronological table of the principal events of the life of Cicero; while in its ap- 
pendix, and in the notes on the text which are added, there is much of the greatest value. The 
volume is neatly got up, and is in every way commendable.”— The Scotsman. 


London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


26 PUBLICATIONS OF 





ΜΈ CICERONIS IN: @, ;CAPCILIUMADIVINATIO 
ET IN C. VERREM ACTIO PRIMA. With Introduction and Notes 
by W. E. HEITLAND, M.A., and HERBERT CowlE, M.A., Fellows of 
St John’s College, Cambridge. 35. 


M. T. CICERONIS ORATIO PRO’ Le MURENA with 
English Introduction and Notes. By W. E. HEITLAND, M.A., Fellow 
and Classical Lecturer of St John’s College, Cambridge. Second Edition, 
carefully revised. 35. 

“‘Those students are to be deemed fortunate who have to read Cicero’s lively and brilliant 
oration for L. Murena with Mr Heitland’s handy edition, which may be pronounced ‘four-square’ 
in point of equipment, and which has, not without good reason, attained the honours of a 
second edition.”—Saturday Review. 


M. .T.“CICERONIS' ‘IN ‘GAIUM VERREM) ACTIO 
PRIMA. With Introduction and Notes. By H. Cowlz, M.A., Fellow 
of St John’s College, Cambridge. ts. 6d. 


Met ‘CICERONTS “ORATIO’? PROTA, Nene Oi 
with a Translation of Asconius’ Introduction, Marginal Analysis and 
English Notes. Edited by the Rev. JoHN SMYTH PuRTON, B.D., late 
President and Tutor of St Catharine’s College. 25. 6d. 


“*The editorial work is excellently done.”—The Academy. 


M. T. CICERONIS SOMNIUM SCIPIONIS. With In- 
troduction and Notes. By W. D. PEARMAN, M.A., Head Master of Potsdam 
School, Jamaica. 25. 


P. OVIDII NASONIS, FASTORUM ΕΓΒ Vib Wits 


a Plan of Rome and Notes by A. SipGwick, M.A., Tutor of Corpus Christi 
College, Oxford. 1s. 6d. 


“Mr Sidgwick’s editing of the Sixth Book of Ovid’s Fas? furnishes a careful and serviceable 
volume for average students. It eschews ‘construes’ which supersede the use of the dictionary, 
but gives full explanation of grammatical usages and historical and mythical allusions, besides 
illustrating peculiarities of style, true and false derivations, and the more remarkable variations of 
the text.” —Saturday Review. 

“Tt is eminently good and useful. . . . The Introduction is singularly clear on the astronomy of 
Ovid, which is properly shown to be ignorant and confused; there is an excellent little map of 
Rome, giving just the places mentioned in the text and no more; the notes are evidently written 
by a practical schoolmaster.”— The Academy. 


GAT TULI CAESARISODE! BELLO VGALRLICO 7eOM- 
MENT. I. II. III. With Maps and English Notes by A. G. PESKETT, 
M.A., Fellow of Magdalene College, Cambridge. 35. 


“Tn an unusually succinct introduction he gives all the preliminary and collateral information 
that is likely to be useful to a young student; and, wherever we have examined his notes, we 
have found them eminently practical and satisfying. ... The book may well be recommended for 
careful study in school or college.” —Saturday Review. 

“‘The nctes are scholarly, short, and a real help to the most elementary beginners in Latin 
prose.”"—The Examiner. 


—— BOOKS IV. AND V. AND ΒΟΟΚ VII. by the same 


Editor. 2s. each. 


BOOK VI. AND BOOK VIII. by the same Editor. 
Is. 6d. each. 





London: C. F CLAY & SON, Cambridge University Press Warehouse, 
Ave Maria Lane. 





THE CAMBRIDGE UNIVERSITY PRESS. 27 


ἘΠΕῚ MARONIS AENEIDOS Liprr ΚΠ ΠῚ 
Vite Vie Vlog) Velie. ΕΣ δ XI ΧΗ ἘΠῚ δα with Notes\ by, AG 
SIDGWIcK, M.A., Tutor of Corpus Christi College, Oxford. 15. 6d. each. 


“ΜΈΘΗΝ more attention is given to the literary aspect of the poem than is usually paid to it in 
editions intended for the use of beginners. The introduction points out the distinction between 
primitive and literary epics, explains the purpose of the poem, and gives an outline of the story.” 
—Saturday Review. 

“Mr Arthur Sidgwick’s ‘ Vergil, Aeneid, Book XII.’ is worthy of his reputation, and is dis- 
tinguished by the same acuteness and accuracy of knowledge, appreciation of a boy’s difficulties 
and ingenuity and resource in meeting them, which we have on other occasions had reason to 
praise in these pages.” —7e Academy. 

*“As masterly in its clearly divided preface and appendices as in the sound and independent 
character of its annotations. .. . There is a great deal more in the notes than mere compilation 
and suggestion.... No difficulty is left unnoticed or unhandled.”—Saturday Review. 


BOOKS Vil, VII. in one volume, . 2s. 
BOOKS IX. X. in one volume. 3s. 
ιν τ XI Xin one'volume. 5: ΟἿ 


Pee ΠΡ ΟΝ 5 GEORGICON LIBR II. 
By the same Editor. [Lmmediately. 


SON rts CUR TITUS” Portion’ of the viistory. 
(ALEXANDER IN INDIA.) By W. E. HEITLAND, M.A., Fellow and Lecturer 
of St John’s College, Cambridge, and T. E. RAVEN, B.A., Assistant Master 
in Sherborne School. 35. 6d. 


**Equally commendable as a genuine addition to the existing stock of school-books is 
Alexander in India, a compilation from the eighth and ninth books of Q. Curtius, edited for 


the Pitt Press by Messrs Heitland and Raven... . The work of Curtius has merits of its 
own, which, in former generations, made it a favourite with English scholars, and which still 
make it a popular text-book in Continental schools...... The reputation of Mr Heitland is a 


sufficient guarantee for the scholarship of the notes, which are ample without being excessive, 
and the book is well furnished with all that is needful in the nature of maps, indexes, and ap- 
pendices.” —Academy. 


Mee ON Nowe CL UCAN TL PEARS ALIA, ΠΊΕ 
PRIMUS, edited with English Introduction and Notes by W. E. HEITLAND, 
M.A. and C. E. Haskins, M.A., Fellows and Lecturers of St John’s Col- 
lege, Cambridge. 15. 6d. 


““A careful and scholarlike production.” —7zmes. 


“In nice parallels of Lucan from Latin poets and from Shakspeare, Mr Haskins and Mr 
Heitland deserve praise.”—Saturday Review. 


BoD ASE CeBESTASTICAL HISTORY; BOOKS 


II]., I[V., the Text from the very ancient MS. in the Cambridge University 
Library, collated with six other MSS. Edited, with a life from the German of 
EBERT, and with Notes, &c. by J. E. B. Mayor, M.A., Professor of Latin, 
and J. R. Lumpy, D.D., Norrisian Professor of Divinity. Revised edition. 
7s. 6d. 


ΤῸ young students of English History the illustrative notes will be of great service, while 
the study of the texts will be a good introduction to Medieval Latin.”— The Nonconformiist. 

““In Bede’s works Englishmen can go back to ovigzzes of their history, unequalled for 
form and matter by any modern European nation. Prof. Mayor has done good service in ren- 
dering a part of Bede’s greatest work accessible to those who can read Latin with ease. He 
has adorned this edition of the third and fourth books of the ‘ Ecclesiastical History’ with that 
amazing erudition for which he is unrivalled among Englishmen and rarely equalled by Germans. 
And however interesting and valuable the text may be, we can certainly apply to his notes 
the expression, La sauce vaut mieux que le poisson. They are literally crammed with interest- 
ing information about early English life. For though ecclesiastical in name, Bede’s history treats 
of all parts of the national life, since the Church had points of contact with all.”—Z.xaminer. 


Books I. and Il. Juz the Press. 





London: C.F. CLAY & SON, Cambridge University Press Warehouse, 
Ave Maria Lane. 


28 PUBLICATIONS OF 





lil FRENCH: 


LE BOURGEOIS GENTILHOMME, Comédie-Ballet en 
Cing Actes. Par J.-B. PoQUELIN DE MOLI£RE (1670). With a life of 
Moliere and Grammatical and Philological Notes. By the Rev. A. Ὁ. 
CLaPIN, M.A., St John’s College, Cambridge, and Bachelier-es-Lettres of 
the University of France. ts. 6d. 


LA’ PICCIOLA. By X. 5B. SAINTING: “The ΠΟΣῚ aire 


Introduction, Notes and Map, by the same Editor. 2s. 


LA GUERRE. By Mm. ERCKMANN-CHATRIAN. With 


Map, Introduction and Commentary by the same Editor. 35. 


LAZARE HOCHE—PAR EMILE DE BONNECHOSE. 
With Three Maps, Introduction and Commentary, by C. COLBECK, M.A., 
late Fellow of Trinity College, Cambridge; Assistant Master at Harrow 
School. 25, 


HE VERRE D’'EAU. A ‘Comedy, by “SCRIBE, ΠΕ πα 
Biographical Memoir, and Grammatical, Literary and Historical Notes. By 
the same Editor. 25. 


“ΤΕ may be national prejudice, but we consider this edition far superior to any of the series 
which hitherto have been edited exclusively by foreigners. Mr Colbeck seems better to under- 
stand the wants and difficulties of an English boy. The etymological notes especially are admi- 
rable. . . . The historical notes and introduction are a piece of thorough honest work.”— Fournal 
of Education. 


HISTOIRE: DU -SIECLEW ΡῈ LOUIS = νι 
VOLTAIRE. PartI. Chaps. I.—XIII. Edited with Notes Philological and 
Historical, Biographical and Geographical Indices, etc. by GUSTAVE MAsson, 
B.A. Univ. Gallic., Officier d’ Académie, Assistant Master of Harrow School, 
and G. W. PRoTHERO, M.A., Fellow and Tutor of King’s College, Cam- 
bridge. 25. 6d. 


‘“Messrs Masson and Prothero have, to judge from the first part of their work, performed 
with much discretion and care the task of editing Voltaire’s Szécle de Louis X/JV for the ‘ Pitt 
Press Series.’ Besides the usual kind of notes, the editors have in this case, influenced by Vol- 
taire’s ‘summary way of treating much of the history,’ given a good deal of historical informa- 
tion, in which they have, we think, done well. At the beginning of the book will be found 
excellent and succinct accounts of the constitution of the French army and Parliament at the 
period treated of.”—Saturday Review. 


Part II. Chaps. XIV.—XXIV. With Three Maps 
of the Period. By the same Editors. 25. 6d. 


Part, ΠῚ (ChapipXosV. to the cod. By) the same 
Editors. 25. 6d. 


M. DARU, par M. C. A. SAINTE-BEUVE, (Causeries du 
Lundi, Vol. IX.). With Biographical Sketch of the Author, and Notes 
Philological and Historical. By GUSTAVE MASSON. 25. 


LA SUITE DU MENTEUR. A Comedy in Five Acts, 


by P. CoRNEILLE. Edited with Fontenelle’s Memoir of the Author, Voltaire’s 
Critical Remarks, and Notes Philological and Historical. By GUSTAVE 
MASSON. 25. 


LA JEUNE SIBERIENNE. LE LEPREUX DE LA 
CITE D’AOSTE. Tales by CouNT XAVIER DE MAISTRE. With Bio- 
graphical Notice, Critical Appreciations, and Notes. By G. Masson. 25. 











London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


ee 


THE CAMBRIDGE UNIVERSITY PRESS. 29 





LE DIRECTOIRE. (Considérations sur la Révolution 


Frangaise. Troisitme et quatriéme parties.) Par MADAME LA BARONNE DE 
STAEL-HOLSTEIN. With a Critical Notice of the Author, a Chronological 
Table, and Notes Historical and Philological, by G. Masson, B.A., and 
G. W. PROTHERO, M.A. Revised and enlarged Edition. 25. 

‘** Prussia under Frederick the Great, and France under the Directory, bring us face to face 
respectively with periods of history which it is right should be known thoroughly, and which 
are well treated in the Pitt Press volumes. The latter in particular, an extract from the 
world-known work of Madame de Staél on the French Revolution, is beyond all praise for 
the excellence both of its style and of its matter.” — 7zmes. 


DIX ANNEES D’EXIL. Livre II. CHAPITRES 1—8. 


Par MADAME LA BARONNE DE STAEL-HOLSTEIN. With a Biographical 
Sketch of the Author, a Selection of Poetical Fragments by Madame de 
Staél’s Contemporaries, and Notes Historical and Philological. By GuSTAVE 
MASSON and G. ΝΥ. PROTHERO, M.A. Revised and enlarged edition. 25. 


FREDEGONDE ET BRUNEHAUT. A Tragedy in Five 


Acts, by N. LEMERCIER. Edited with Notes, Genealogical and Chrono- 
logical Tabies, a Critical Introduction and a Biographical Notice. By 
GUSTAVE MASSON. 25. 


LE VIEUX CELIBATAIRE. A Comedy, by COLLIN 


D’HARLEVILLE. With a Biographical Memoir, and Grammatical, Literary 
and Historical Notes. By the same Editor. 25. 
““M. Masson is doing good work in introducing learners to some of the less-known French 
play-writers. The arguments are admirably clear, and the notes are not too abundant.”— 
Academy. _ 


LA METROMANIE, A Comedy, by PIRON, with a Bio- 


graphical Memoir, and Grammatical, Literary and Historical Notes. By the 
same Editor. 25. 


Base xkis, OU LES ΘΕ ΕΘ DU" XV*.SIECEE, 
Nouvelle Historique, par A. F. VILLEMAIN, with a Biographical Sketch of 
the Author, a Selection of Poems on Greece, and Notes Historical and 
Philological. By the same Editor. 25. 


Pheri Ss SURE HISTO DE FRANCE ΟΞ 
XXIV.). Par AUGUSTIN THIERRY. By GUSTAVE Masson, B.A. and 
G. W. PROTHERO, M.A. With Map. 25. 6d. 


IV. GERMAN. 
DIE KARAVANE von WILHELM HAUFF. Edited with 
Notes by A. SCHLOTTMANN, Ph. D. 35. 6d. 


SUL LOURGESCHICHTLICHE, NOVELLEN, von. W. H. 


RIEHL, with Grammatical, Philological, and Historical Notes, and a Com- 
plete Index, by H. J. WOLSTENHOLME, B.A. (Lond.). 45. 6d. 


ERNST, HERZOG VON SCHWABEN. UHLAND. With 


Introduction and Notes. By H. J. WoLSTENHOLME, B.A. (Lond.), 
Lecturer in German at Newnham College, Cambridge. 35. 6d. 


ZOPF UND SCHWERT. Lustspiel in fiinf Aufziigen von 


KarL Gutzkow. With a Biographical and Historical Introduction, English 
Notes, and an Index. By the same Editor. 35. 6d. 
“We are glad to be able to notice a careful edition of Κα. Gutzkow’s amusing comedy 
*Zopf and Schwert’ by Mr H. J. Wolstenholme. . .. ‘These notes are abundant and contain 
references to standard grammatical works.” —Academy. 


Goethe's Knabenjahre. (1749—1759.) GOETHE’S BOY- 
HOOD: being the First Three Books of his Autobiography. Arranged 


and Annotated by WILHELM WAGNER, Ph. D., late Professor at the 
Johanneum, Hamburg. 25. 


London: C.F. CLAY & SON, Cambridge University Press Warehouse, 
Ave Maria Lane. 


30 PUBLICATIONS OF 


HAGEE:* DAS WIRTHSTEAU SM SPE Ss nde Mditce 


by A. SCHLOTTMANN, Ph. D., late Assistant Master at Uppingham School. 
35. 6d. 


DER OBERHOF. A Tale of Westphalian Life, by KARL 


IMMERMANN. With a Life of Immermann and English Notes, by WILHELM 
WaGNER, Ph.D., late Professor at the Johanneum, Hamburg. 235. 


AX BOOK “OF? GERMAN? DAC EY WiC SPO Ei Waa t= 


ranged and Annotated by the same Editor. 35. 


Der erfte Kreuzug (THE FIRST CRUSADE), by FRIED- 
RICH VON RAUMER. Condensed from the Author’s ‘History of the Hohen- 
staufen’, with a life of RAUMER, two Plans and English Notes. By 
the same Editor. 2s. 


“Certainly no more interesting book could be made the subject of examinations. The story 
of the First Crusade has an undying interest. The notes are, onthe whole, good.”—EZducational 
Times. 


A BOOK ΘΕ BALLADS ON | GERMAN®HISBORY: 
Arranged and Annotated by the same Editor. 25. 


‘It carries the reader rapidly through some of the most important incidents connected with 
the German race and name, from the invasion of Italy by the Visigoths under their King Alaric, 
down to the Franco-German War and the installation of the present Emperor. The notes supply 
very well the connecting links between the successive periods, and exhibit in its various phases of 
growth and progress, or the reverse, the vast unwieldy mass which constitutes modern Germany.” 
— Times. 


DER ΑΝ FRIEDRICH S: DES GROSSE NRMbyeGe 
FREYTAG. With Notes. By the same Editor. 25. 


‘*Prussia under Frederick the Great, and France under the Directory, bring us face to face 
respectively with periods of history which it is right should be known thoroughly, and which 
Pp y with p y 1 it is ghly, 
are well treated in the Pitt Press volumes.” — 7z7es. 


GOEDHE'S, HERMANN,.AND , DOROTHEA., , With 
an Introduction and Notes. By the same Editor. Revised edition by J. W. 
CARTMELL, M.A. 35. 6d. 


“ΤῊ notes are among the best that we know, with the reservation that they are often too 
abundant.” —~—Academy. 


Das Sahr 1813 (THE YEAR 1813), by F. KOHLRAUSCH. 
With English Notes. By W. WAGNER. 2425. 





ν. ENGEIS EF: 


THEORY AND: PRACTICE ,OF, LEACHING.) ΡΥ ἐπ 


Rev. EDWARD THRING, M.A., Head Master of Uppingham School, late 
Fellow of King’s College, Cambridge. New Edition. 45. 6@. 


‘‘Any attempt to summarize the contents of the volume would fail to give our readers a 
taste of the pleasure that its perusal has given us.”— Fournal of Education. 


JOHN AMOS COMENIUS, Bishop of the Moravians. His 
Life and Educational Works, by 5. 5. Laurtge, A.M., F.R.S.E., Professor of 
the Institutes and History of Education in the University of Edinburgh. 
Second Edition, revised. 35. 6a. 


OULEINES OF THE PHILOSOPHY; OF ARI S@# © hier 


Compiled by EDWIN WaL.tLacg, M.A., LL.D. (St Andrews), late Fellow 
of Worcester College, Oxford. Third Edition Enlarged. 45. 6d. 


‘CA judicious selection of characteristic passages, arranged in paragraphs, each of which is 
preceded by a masterly and perspicuous English analysis.” —Scotsman. | 4 
‘¢Gives in a comparatively small compass a very good sketch of Aristotle’s teaching.”—Saz, 


Review. 


THREE “VECTURES, ON THE ΒΕ ΘΙ (Θ᾽ SE DE- 
CATION. Delivered in the University of Cambridge in the Easter Term, 
1882, under the direction of the Teachers’ Training Syndicate. 25. 





London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


THE CAMBRIDGE UNIVERSITY PRESS. 31 


GENERAL AIMS OF THE TEACHER, AND) FORM 
MANAGEMENT. Two Lectures delivered in the University of Cambridge 
in the Lent Term, 1883, by F. W. Farrar, D.D. Archdeacon of West- 
minster, and R. B. PooLe, B.D. Head Master of Bedford Modern School. 
Is. 6a. 


NMiLTON Ss PRACT ALE. ON BDUCATIONS = “race 


simile reprint from the Edition of 1673. Edited, with Introduction and 

Notes, by OscAR BRowninG, M.A., Senior Fellow of King’s College, 
Cambridge, and University Lecturer. 25. 

“Α separate reprint of Milton’s famous letter to Master Samuel Hartlib was a desideratum, 

and we are grateful to Mr Browning for his elegant and scholarly edition, to which is prefixed the 


careful vésvmé of the work given in his ‘History of Educational Theories.’”—Fournal of 
Education. 


LOCKE ON EDUCATION. With Introduction and Notes 
by the Rev. R. H. Quick, M.A. 35. 6d. 


“The work before us leaves nothing to be desired. It is of convenient form and reasonable 
price, accurately printed, and accompanied by notes which are admirable. There is no teacher 
too young to find this book interesting; there is no teacher too old to find it profitable.’— The 
School Bulletin, New York. 


THE TWO NOBLE KINSMEN, edited with Intro- 


duction and Notes by the Rev. Professor SKEAT, M.A., formerly Fellow 
of Christ’s College, Cambridge. 35. 6d. 


‘*This edition of a play that is well worth study, for more reasons than one, by so careful a 
scholar as Mr Skeat, deserves a hearty welcome.” —A theneum. 
“Mr Skeat is a conscientious editor, and has left no difficulty unexplained.”’— 77zmes. 


BACONS Spas ΘΝ THE REIGN OF /KING 
HENRY VII. With Notes by the Rev. J. Rawson LumBy, D.D., Nor- 
risian Professor of Divinity ; late Fellow of St Catharine’s College. 35. 


SIR THOMAS MORE’S UTOPIA. With Notes by the 
Rev. J. Rawson LumBy, D.D. 35. 6d. 


“To Dr Lumby we must give praise unqualified and unstinted. He has done his work 
admirably. .... Every student of history, every politician, every social reformer, every one 
interested in literary curiosities, every lover of English should buy and carefully read Dr 
Lumby’s edition of the ‘Utopia.’ We are afraid to say more lest we should be thought ex- 
travagant, and our recommendation accordingly lose part of its force.” —The Teacher. 

“ 1t was originally written in Latin and does not find a place on ordinary bookshelves. A very 
great boon has therefore been conferred on the general English reader by the managers of the 
Pitt Press Series, in the issue of a convenient little volume of JZove’s Ufofia not in the original 
Latin, but in the quaint Exglish Translation thereof made by Raphe Robynson, which adds a 
linguistic interest to the intrinsic merit of the work. . . . All this has been edited in a most com- 
plete and scholarly fashion by Dr J. R. Lumby, the Norrisian Professor of Divinity, whose name 
alone is a sufficient warrant for its accuracy. It is a real addition to the modern stock of classical 
English literature.”—Guardian. 


MORES (HISTORY OF KING: RICHARD Ill) + Edited 


with Notes, Glossary and Index of Names. By J. Rawson LumBy, D.D. 
Norrisian Professor of Divinity, Cambridge; to which is added the conclusion 
of the History of King Richard ITI. as given in the continuation of Hardyng’s 
Chronicle, London, 1543. 35. 6d. 


ae Ser PCH ΘΟ ANCIENT PHILOSOPHY “FROM 
THALES TO CICERO, by JosErpH B. Mayor, M.A., late Professor of 
Moral Philosophy at King’s College, London. 35. 6d. 

‘Professor Mayor contributes to the Pitt Press Series A Sketch of Ancient Philosophy in 
which he has endeavoured to give a general view of the philosophical systems illustrated by the 
genius of the masters of metaphysical and ethical science from ‘Thales to Cicero. In the course 
of his sketch he takes occasion to give concise analyses of Plato’s Republic, and of the Ethics and 


Politics of Aristotle; and these abstracts will be to some readers not the least useful portions of 
the book.” —The Guardian. 


[Other Volumes are in preparation. | 








London: C.F. CLAY & Son, Cambridge University Press Warehouse, 
Ave Maria Lane. 


Gnibersitp of Cambridge. 





LOCAL EXAMINATIONS. 
Examination Papers, for various years, with the Regulations for the 
Examination. Demy 8vo. 2s. each, or by Post, 25. 2d. 
Class Lists, for various years, Boys 15., Girls 6d. 


Annual Reports of the Syndicate, with Supplementary Tables showing 
the success and failure of the Candidates. 25. each, by Post 2s. 3d. 


HIGHER LOCAL EXAMINATIONS. 
Examination Papers for various years, to which are added the Regu- 
lations for the Examination. Demy 8vo. 2s. each, by Post 2s. 2d. 
Class Lists, for various years. Is. By post, Is. 2d. 
Reports of the Syndicate. Demy 8vo. tIs., by Post 15. 2d. 


LOCAL LECTURES ‘SYNDICATE. 
Calendar for the years 1875—9. Fcap. 8vo. cloth. 2s.; for 1875—80. 2s.; 
for 1880—8l. Is. 


TEACHERS’ TRAINING SYNDICATE. 


Examination Papers for various years, 20 which are added the Regu- 
“77: for the EAE Demy 8vo. 64a. by Post 7d. 


CAMBRIDGE UNIVERSITY ‘REPORTER. 
Published by Authority. 
Containing all the Official Notices of the University, Reports of 
Discussions in the Schools, and Proceedings of the Cambridge 
Philosophical, Antiquarian, and Philological Societies. 3¢. weekly. 


CAMBRIDGE UNIVERSITY EXAMINATION PAPERS. 
These Papers are published in occasional numbers every Term, and in 
volumes for the Academical year. 

VOL. XII. Parts 160 to 176. PAPERS for the Year 1882—83, 155. cloth. 
ἌΠΟ... SOU oes | SUA) OB. ΕἸ . 1883—84, 155. cloth. 
VOL. ΧΙΝ.- I to 20. ἘΞ 5 1884—85, 155. cloth. 

















Oxford and Cambridge Schools Examinations. 
Papers set in the Examination for Certificates, July, 1885. 25. 6d. 


List of Candidates who obtained ἜΣ at the Examinations 
held in 1884 and 1885 ; and Supplementary Tables. 6d. 


Regulations of the Board for 1886. 92. 
Report of the Board for the year ending Oct. 31, 1884. 15. 





Studies from the Morphological Laboratory in the Uni- 
versity of Cambridge. Edited by ADAM SepGwick, M.A., Fellow and 
Lecturer of Trinity College, Cambridge. Vol. II. Part I. Royal 8vo. tos. 


London: c. J. CLAY AND SON, 
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
AVE MARIA LANE. 





CAMBRIDGE: PRINTED BY C. J. CLAY, M.A. AND SON, AT THE UNIVERSITY PRESS. 








| University of Toronto|| 
| Library 


DO NOT 
REMOVE 
THE 
CARD 
FROM 
THIS 
POCKET 


Jesuit... 


πο ἃ 


Acme Library Card Pocket 
LOWE-MARTIN CO. LIMITED 


& 
= 
oN 
O 
BH 
<t: 
Φ 
υ 
@: 
ct 
ἘΞ: 
FQ: A: 
οι 
δὰ 
wD: 
ot: 
Ὁ: 
U2: 
>: 
τ 
~ 
ῳ 
~ 
-- 
~ 
~ 
~ 
< 


Title Answer 





A OR 


Ss SS WS δ ~ WN \ \ SNH CC 


NEY 
BUNK 
\ 


ti 


YE 


SS 


RK 


Ν RRA 


LEASES 


ey GEM ee 7 
Vile Ζ: 7 
7 
2 7 7 7 
ΖΞ 7 7 
7 Ζ 7 7, 7 2 
7}; Ye 7 
ts GEE EEE 
y 7: 
Ζ 7 7 7 
7 73 7, Z ΄ 
tuts yee 77 7 7 
7 ᾿ ; yp 7 
2 
7 7 7 7 Gp 
Z 2 7, 7 
ee 2 Ly 
ti ee 7σξ 72 
QUELLE: 779 
Zs 7; 7» 7 
7»"»»"»» 773 799, 
7»; 79 7 7 
7 ep CM YL 
ranean ° 904 ΚΑ 
LE, 79 
“γεγο, CAME TLROOE 
7 »55 





LSS 
RAQVz 
τὶς ἊΝ